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Nutrition and Mental Health: Food for Thought Page 12

When the Finish Line is in Sight Page 34

Bridging the Gap to Hope: The Power of Peer Support and Coaching Page 8

A Publication of the American Association of Christian Counselors IN THIS ISSUE

Volume 28 | Issue 4

Lead Articles From the President Clinical Practice Innovative Thought & Practice Trending Now Healthy Relationships

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Pastoral Care News & Notes Pass It On

t Final Countdown to the Mega National Christian Counseling Conference! The 2026 AACC Mega National Christian Counseling Conference is almost here, and excitement is building for what is shaping up to be one of our larg est gatherings yet. More than 2,500 people will be gathering for this awe some event at the brand-new, sold-out Loews Arlington Hotel in Arlington, Texas. This amazing venue will keep attendees close to workshops, plenary sessions, meals, exhibits, and evening events. Set for September 10-12, this year’s conference centers on the theme “Faith and Flourishing,” with a spe cial emphasis on neuroscience, brain health, attachment, and human flour ishing. With the conference just days away, there is still time to make plans to join us. Over the course of the three-day conference, Christian counselors, coach es, pastors, recovery leaders, educators, and lay caregivers from around the world will choose from 12 workshop tracks covering Counseling, Coaching,

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t Recovery, and Marriage and Family. The schedule was built around the reali ties professionals face every day: clients dealing with chronic stress, anxiety, trauma, fractured relationships, digital overload, grief, spiritual confusion, and long-standing patterns that do not easily change. Sessions connect bib lical truth with clinical research and practical methods that attendees can take back to their offices, churches, ministries, and communities. This year’s plenary speakers include Daniel Amen, M.D., Curt Thompson, M.D., John Townsend, Ph.D., George Barna, Ph.D., Jack Graham, D.Min., Siang-Yang Tan, Ph.D., Sharon May, Ph.D., and many others from counseling, medicine, coaching, ministry, and research. Among the conference highlights is the Clinical Symposium on Neuroscience and Overcoming Toxic Thoughts, featuring Dr. Caroline Leaf and neurosurgeon Dr. Lee Warren, hosted by Dr. Zach Clinton. This plenary symposium will examine how thought patterns affect the brain, emotions, behavior, and spiritual life. It will give counselors and coaches practical ways to help clients replace destructive patterns with healthier ones. On Thursday, September 10, more concentrated six-hour specialization counselor training and coaching certificate intensives will be offered. Each includes a morning and an afternoon session, allowing participants to spend a full day on a single area of practice. Three-hour pre-conference workshops will also run in the morning and afternoon. Topics include attachment and relational trauma, anxiety, grief, burnout, conflict, ethics, parent-child estrangement, and faith-integrated care. Continuing Education credits are available through eligible sessions, intensives, workshops, and ticketed events. The conference is also built for connection, which matters in a profession where most of the work happens behind closed doors. Counselors and coach es carry concerns that are hard to discuss outside the field, and time with colleagues who understand that weight can be as valuable as formal training. Optional breakfast buffets each morning will provide attendees with an easy place to meet before the day begins, and the exhibit hall offers an opportu nity to explore new books, programs, tools, and organizations serving the Christian counseling community. Two ticketed “Lunch and Learn” events will offer focused teaching in a smaller, more conversational setting. On Friday, September 11, from 12:15 to 1:30 p.m., Matthias Barker, M.A., will present “Understanding Parent Child Estrangement,” examining the cycles of disconnection, unresolved shame, fear, and communication habits that keep families stuck, and offer ing a clearer framework for approaching these cases with care. On Saturday, September 12, at the same time, Linda Mintle, Ph.D., will present “Hope and Healing for Anxiety in a Stressed-out and Overwhelmed World,” placing the rise of anxiety within its wider cultural setting and considering how faith, relationships, and practical care can support clients who feel persistently overwhelmed. Friday evening will bring a Night of Worship and Dessert Social with Tasha Layton. After a full day of workshops and plenary sessions, this will be a chance to worship together, share dessert, and enjoy unhurried conversa tion with other attendees. For AACC members, the Mega National Christian Counseling Conference is an opportunity to sharpen professional skills, learn from trusted leaders, and spend time with others who share a commitment to Christian care. With the conference so close, intensives, luncheons, special events, and overflow hotel rooms remain available only while space permits. We look forward to seeing you in Arlington for three days of learning, connection, worship, and renewed purpose! ;

A PUBLICATION OF THE AMERICAN ASSOCIATION OF CHRISTIAN COUNSELORS

President: TIM CLINTON VP of Publications/Editor-in-Chief: MARK CAMPER Advertising Director: KEISHA QUEEN

Graphic Designer: AMY LEACH COLE

Published quarterly by American Association of Christian Counselors, Inc., P.O. Box 739, Forest, VA 24551. AACC is an organization of evangelical pro fessional, lay, and pastoral counselors dedicated to promoting excellence and unity in Christian counseling. To ensure the confidentiality of all individuals mentioned in case material, names and identify ing information have been changed. Unsolicited manuscripts and poetry are not accepted. A query letter must be sent first, describing a proposed manuscript. Unfortunately, any unsolicited manuscripts will not be returned. CHRISTIAN COUNSELING CONNECTION grants permission for any original article (not a reprint) to be photocopied for use in a local church or classroom, provided no more than 250 copies are made, are distributed free, and indicate CHRISTIAN COUNSELING CONNECTION as the source. Advertising deadline for display advertising is approximately six weeks before the month of publication. Please call for exact deadline dates. All advertising must be prepaid. If you have comments or questions about the content of CCC, please direct them to the Senior Editor. The views expressed by the reviewers, authors, or advertisers do not necessarily reflect those of the American Association of Christian Counselors, and a review in this publication does not imply an endorsement. AACC and this publication do not assume responsibility in any way for members’ or readers’ efforts to apply or utilize information, suggestions, or recommendations made by the organization, its members, publications, or other resources. All rights reserved. Copyright 2020.

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AMERICAN ASSOCIATION of CHRISTIAN COUNSELORS

SEPTEMBER 7 11, 2027

“WE CAN'T WAIT TO GATHER TOGETHER IN ORLANDO, FL, TO CELEBRATE 40 YEARS OF GOD'S FAITHFULNESS! STAY ON SITE AT THE MAGNIFICENT ROSEN SHINGLE CREEK HOTEL & RESORT. THIS IS SHAPING UP TO BE OUR BEST WORLD CONFERENCE YET! ”

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Light University has released two new courses: Psychological Trauma First Aid, a training built for anyone called to care, and Perinatal Mental Health 2.0, a continuing education course for clinicians. One prepares the Church and community to respond in moments of crisis, while the other sharpens professional care for mothers and fathers in one of life’s most vulnerable seasons. Psychological Trauma First Aid “Trauma” has become one of the most used words in American life, showing up in podcasts, social media captions, and everyday conver sation to describe everything from a stressful week to genuine devas tation. That popularity has a cost. When everything is called trauma, people carrying the real issue can be overlooked, and those who want to help often cannot tell the difference between distress that passes and wounds that need care.

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The reality deserves to be taken seriously. Nearly two thirds of U.S. adults (63.9%) report at least one adverse childhood experience, and about one in six report four or more, a level of exposure tied to significantly greater long-term health risks. 1 Meanwhile, more than 122 mil lion Americans live in areas with a federally designated shortage of mental health providers. 2 Professional care matters, and there will never be enough professionals to reach every hurting person on their own. Most of us want to show up for people in their hardest moments. The gap is not compassion; it is know-how. Psychological Trauma First Aid closes that gap. The four-hour online training, taught by Jennifer Ellers, M.A., Dr. Shannae Anderson, Keisha Wright, and Dr. Kevin Ellers, teaches what trauma actually is, how it affects the body and brain, and what to do when someone nearby is overwhelmed. Its PTFAID (Presence, Trust, Faith, Assess, Intervene, Develop) framework gives helpers a memora ble six-step sequence so you are not improvising when it matters most. Enrollment includes eight video lessons, a downloadable workbook, knowledge quizzes, a certifi cate of completion with a digital badge, and a full year of access at a limited-time price of $47 . The course is part of “Project: Stand in the Gap,” AACC’s effort to train an army of pastors, lay leaders, coaches, educators, parents, and friends to stand along side the professionals already in the field. It is an intro ductory foundation, not a clinical certification, and it does not replace professional treatment. Perinatal Mental Health 2.0 For clinicians, Perinatal Mental Health 2.0 addresses a season most families enter with joy, and many walk through in silence. About one in eight new mothers reports symptoms of postpartum depression, 3 and roughly one in 10 new fathers experiences depression during the postpartum period, 4 a struggle that often goes unrecognized because no one thinks to ask dad. The stakes are high: mental health conditions are now the leading cause of pregnancy-related deaths in the United States, accounting for about 23%. 5 Behind those numbers are the realities new moms and dads know well: sleep deprivation, identity change, strain on the marriage, and the private grief that can accompany miscarriage, infertility, assisted reproduc tive technology, premature or complicated birth, and recurrent pregnancy loss. The course treats reproductive trauma as a central clinical concern rather than a foot note, because for many couples it shapes everything else in the room. Taught by Caitlin Overfelt, Ph.D., and Vanessa Kent, Ph.D., the three lessons cover the perinatal story through attachment and reproductive trauma; trauma-respon sive screening and assessment; and trauma-informed treatment, with attention throughout to integrating Christian faith and spiritual resources consistent with

each client’s values. Part of the Christian Counseling 2.0 Best Practices Series, the course offers three (3) CE credit hours, is accredited by NBCC and IBCC, and is priced at $69. It is intended for mental and medical health profes sionals and mental health coaches. Both courses are available now at lightuniversity.com . Whether you are a licensed clinician or simply someone who wants to be ready the next time a friend is hurting, there is a next step here for you. ; Endnotes 1 Swedo, E.A., Aslam, M.V., Dahlberg, L.L., Holditch Niolon, P., Guinn, A.S., Simon, T.R., & Mercy, J.A. (2023). Prevalence of adverse childhood experiences among U.S. adults—Behavioral Risk Factor Surveillance System, 2011-2020. Morbidity and Mortality Weekly Report, 72 (26), 707 715. https://doi.org/10.15585/mmwr.mm7226a2. 2 Health Resources and Services Administration. (n.d.). Health work force shortage areas. https://data.hrsa.gov/topics/health-workforce/ shortage-areas. 3 Bauman, B.L., Ko, J.Y., Cox, S., D’Angelo, D.V., Warner, L., Folger, S., Tevendale, H.D., Coy, K.C., Harrison, L., & Barfield, W.D. (2020). Vital signs: Postpartum depressive symptoms and provider discus sions about perinatal depression—United States, 2018. Morbidity and Mortality Weekly Report, 69 (19), 575-581. https://doi.org/10.15585/ mmwr.mm6919a2. 4 Paulson, J.F., & Bazemore, S.D. (2010). Prenatal and postpartum depression in fathers and its association with maternal depres sion: A meta-analysis. Journal of the American Medical Association, 303 (19):1961-1969. https://jamanetwork.com/journals/jama/fullarti cle/185905. 5 Centers for Disease Control and Prevention. (2026, April 20). Pregnancy-related deaths: Data from Maternal Mortality Review Committees. https://www.cdc.gov/maternal-mortality/php/data-re search/mmrc/index.html.

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p 2027 “GOODNESS OF GOD” WORLD CONFERENCE 40-YEAR CELEBRATION TAKING SHAPE Plans for the 2027 AACC World Conference are coming together, and this one will be unlike any before. Set for September 7-11, 2027, the world’s premier Christian counsel ing conference will mark AACC’s 40th anniversary under the theme, “Goodness of God.” Every two years, the World Conference gathers thousands of counselors, coaches, chaplains, pastors, and ministry leaders from around the globe for five days of training, worship, and connection. The 2027 gathering is expect ed to be the largest yet, with a sellout crowd of more than 7,000, and over 1,000 have already registered a full 14 months out. An All-new Location

After years at its longtime Nashville home at the Opryland Hotel, the World Conference is moving to the Rosen Shingle Creek in Orlando, Florida. A mile stone anniversary deserves a fresh backdrop, and the Rosen Shingle Creek delivers one: a sprawling resort with the meeting space to hold the largest gathering in AACC history, plus new restaurants, new views, and a new city to explore when the sessions end.

“The Lord is good, a stronghold in the day of trouble; he knows those who take refuge in him.” — Nahum 1:7, ESV

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LEAD ARTICLES Staying on site is still the way to go, as you will only be steps away from plenary sessions, workshops, exhibits, and evening events. Hotel reservations open soon, and with 7,000 attend ees expected, the room block will fill up quick ly. Register now, then be ready to lock in your room the moment reservations open. Bring the Family Orlando was chosen with families in mind. Walt Disney World and Universal Orlando are just minutes from the resort, making it easy to turn the conference into a family vacation. Spouse registration is only $139 , and the “Friends and Family Launch Party” Fall Savings Deadline has been extended to October 15, 2026 . Come for the training, stay for the memories! Call for Papers Now Open The 40th anniversary program will need voic es from across the profession, and the Call for Papers is now open. AACC invites licensed cli nicians, counselors, marriage and family ther apists, social workers, board-certified coaches, chaplains, pastoral counselors, educators, and researchers to submit 75-minute workshop proposals across 25 tracks, ranging from trau ma treatment and brain health to coaching, chaplaincy, and AI in clinical practice. The committee is looking for sessions that are clinically excellent and distinctly Christian, with practical skills attendees can use right away. Accepted speakers receive complimentary registration, CE credit, listing in the official program, and exposure to nearly 7,000 attendees. Each applicant may submit up to three proposals, and the portal does not save drafts, so prepare your materials before you begin. One more note: proposals must be written in your own voice. AI-generated sub missions will be disqualified. The portal closes October 15, 2026 , and applicants will be noti fied by January 15, 2027 . Celebrate 40 Years with Us Registration is now open at special savings rates: $259 for AACC members, $299 for non-members, and $139 for spouses, students, and international attendees, compared to $549 on-site . These rates are available for a limited time. Forty years of God’s goodness deserve a celebration to match. Register today at https:// worldconference.net and watch for hotel reser vations to open. We look forward to seeing you in Orlando! ; s

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FROM THE PRESIDENT

The Power of Peer Support and Coaching BRIDGING THE GAP TO HOPE:

t There is a massive gap between those who need help and those who provide help—especially Christ-centered care and counsel. The Church has a remarkable opportunity before her, should she be willing to answer the call. We are all aware of the mental health disaster we find ourselves in. People are searching for help with anxiety, depression, addiction, trauma, grief, and loneliness. Professional counselors remain essential, but the need has grown beyond what the current workforce can meet on its own. Long waiting lists, limited access in rural communities,

Tim Clinton, Ed.D., LPC, LMFT, BCPCC

cost, stigma, and uncertainty about where to turn contin ue to leave too many people without support. The Church is already present in many of those com munities. She has pastors, chaplains, recovery leaders, volunteers, and men and women with a heart to help. She also has a support network and relationships that often exist long before a crisis begins. The question is whether those caring people will be equipped to recognize mod ern-day stressors and distress, respond wisely, understand their limits, and connect someone to the right level of care.

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FROM THE PRESIDENT

For more than six years, AACC has worked toward that goal through men tal health coaching programs designed to prepare trained helpers to serve responsibly across the continuum of care. Thousands have been equipped to recognize, relate to, respond to, and refer to licensed mental health or medical professionals when clinical treatment is needed. That work has shown what is possible, but there is still much more to be done. Over the past few years, our mission has been to raise awareness of the mental health crisis. Awareness matters, but awareness alone will not shorten a waiting list, walk with someone through recovery, or reach a family that does not know where to turn. The time has come to move from awareness to action. Recent conversations with Dr. Harold Koenig (Duke), Dr. Tyler VanderWeele (Harvard), and Dr. Matthew Stanford (Hope and Healing Center & Institute and Baylor University) have reinforced the importance of this work. Their research points to the value of trusted relationships, faith, community, and well-trained support. In speaking with Dr. Stanford, he emphasized a reality many AACC mem bers already know well. Millions of Americans live in communities where professional mental healthcare is difficult to find, particularly in rural and underserved areas. His research makes a strong case for building a larger, better-trained network around licensed professionals with clear roles and dependable referral pathways. That wider circle of care includes coaches, chaplains, recovery leaders, peer specialists, pastors, and others who are often already close to the people who need help. They may be the ones who notice a change, help someone find the right resource, reinforce a recovery plan, or recognize that the situation has reached the point where professional treatment is needed. In many cases, they also understand the community, culture, and language of faith in ways that make it easier for someone to begin talking honestly. Dr. Stanford’s review found that trained paraprofessional and peer-deliv ered services can improve hope, self-efficacy, recovery orientation, symptom management, social support, and quality of life. Peer support has also been associated with better treatment engagement and fewer psychiatric hospi talizations.¹ These findings reflect what helping professionals see every day. Depression weakens motivation. Addiction thrives in secrecy and isolation. Trauma can make trust difficult. Family conflict, loneliness, and old patterns do not disappear simply because someone has begun counseling. A counselor may help identify the deeper issue, while a coach helps some one follow through on the next step. An addiction professional may establish a treatment plan, while a recovery coach supports accountability and continued engagement. A clinician may stabilize someone in crisis, while a chaplain or a trained peer continues to offer presence, encouragement, and spiritual sup port. The research Dr. Koenig shared adds further weight to this model. A review of 69 psychological coaching studies found that coaching could help people achieve goals, reduce anxiety and stress, strengthen resilience, improve psy chological well-being, and alleviate depressive symptoms.² Another analysis of 58 narrative reviews, systematic assessments, and meta-analyses found that peer-led coaching was associated with reduced hospitalization, improved recovery, relief from depression, and lower suicide rates.³ Research has also reported gains in hope, resilience, gratitude, forgive ness, spirituality, life satisfaction, and self-efficacy, along with reductions in stress, burnout, anxiety, and depressive symptoms.⁴ There is something powerful about hearing there is hope from someone who understands the road. Shared experience alone does not qualify some one to provide care. Pain is not preparation. However, when lived experience is joined with sound training, humility, supervision, clear boundaries, and

There is something powerful about hearing there is hope from someone who understands the road.

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FROM THE PRESIDENT

and Professor Emeritus at Liberty Uni versity. Dr. Clinton is president of Light Counseling, a national clinical coun seling organization that provides Christ-centered behavioral healthcare for individuals, families, and American heroes. For seven years, Dr. Clinton extended his ministry as co-host of Dr. James Dobson’s Family Talk, heard on more than 1,400 radio outlets daily, and now hosts a weekend television program, “Sunday the Road Forward,” seen on Real America’s Voice News streaming service and numerous plat forms. Licensed as a professional counselor and a marriage and family therapist, Dr. Clinton is recognized as a world leader on mental health and rela tionship issues. He spends much of his time working with Christian leaders and professional athletes. Together, Dr. Clinton and his son, Dr. Zach Clinton, host a new radio broadcast and podcast titled “Life, Love, Faith, & Family,” focusing on mental health and relation ships. Dr. Clinton has authored or edited more than 30 books.

dependable referral relationships, it can become a power ful source of encouragement. The conversations with Drs. Koenig and VanderWeele also remind us that care cannot be reduced to symptom management. Human beings need meaning, belonging, close relationships, purpose, and hope. Dr. VanderWeele’s Global Flourishing Study, involving more than 200,000 people across 22 countries, has drawn renewed attention to the relationship between religious participation, com munity life, close relationships, meaning, and flourishing.⁵ Dr. Koenig’s decades of research on faith and health point in the same direction. Religious belief and involve ment can shape how people respond to illness, grief, trauma, loss, and emotional distress. Faith can provide meaning when life feels senseless, sustain hope when circumstances have not changed, and connect people to a community that notices when they begin to struggle. This is why faith-based coaching and peer support deserve a clear place within the continuum of care. Prayer, Scripture, worship, forgiveness, service, and Christian community can help people make sense of suffering, rebuild hope, and remain connected while receiving appropriate professional care. This understanding is central to AACC’s new rela tionship with Celebrate Recovery and the Addiction and Mental Health Recovery Coach training program. When recovery experience is strengthened by training in mental health, addiction, ethics, boundaries, crisis response, and referral, leaders are better prepared to walk with people while staying within the limits of their roles. Our mental health professionals should and will remain indispensable, but they should not be expected to provide every form of support a person needs. Well trained coaches, chaplains, recovery leaders, and peer specialists can help people seek care sooner, remain con nected longer, and continue applying what they are learn ing. I guess the question is, “What will the Church do with the opportunity before her?” It is time for the Church to be the Church. ; Tim Clinton, Ed.D., LPC, LMFT, BCPCC,

Endnotes 1 Stanford, M.S. (2026). The value of paraprofessional and peer-delivered mental health care [Unpublished research brief and personal communi cation]. 2 Grant, A.M., & Cavanagh, M.J. (2007). Evidence-based coaching: Flourishing or languishing? Australian Psychologist, 42 (4), 239-254. 3 Topping, K.J. (2022). Peer-led interventions in health and well-being: A review of effectiveness. Clinical Psychiatry, 8 (6), 146. 4 Neuhaus, M., Young, T., Ferris, L.J., Grimmel, C.L.M., & Reid, N. (2022). A narrative review of peer-led positive psychology interventions: Current evidence, potential, and future directions. International Journal of Environmental Research and Public Health, 19 (13), 8065. 5 VanderWeele, T.J., Johnson, B.R., Bialowolski, P.T., Bonhag, R., Bradshaw, M., Breedlove, T., Case, B., Chen, Y., Chen, Z.J., Counted, V., Cowden, R.G., de la Rosa, P.A., Felton, C., Fogleman, A., Gibson, C., Gundersen, C., Jang, S.J., Jitender, K.A., Koga, H.K., … Yancey, G. (2025). The Global Flourishing Study: Study profile and initial results on flour ishing. Nature Mental Health, 3 (6), 636-653.

is president of the American Associa tion of Christian Counselors (AACC), the world’s largest and most diverse Christian counseling association. He also serves as Executive Director of the Global Center for Human Flourishing

10 Christian Counseling Connection

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CLINICAL PRACTICE

Nutrition and Mental Health: Food for Thought from the Society for Christian Psychology CHRISTIAN PSYCH NOTES Nicolene L. Joubert, Ph.D.

w We are all familiar with the phrase “food for thought,” and people in diverse population groups use it. The phrase refers to something that stimulates intel lectual thought and provokes deeper consideration and reflection. It indicates that the subject being discussed requires contemplation or invites a reeval uation of beliefs, ideas, or knowledge. It may imply that the information is intriguing or significant enough to warrant further consideration. The origin of the phrase “food for thought” lies in the metaphorical use of “food” to denote sustenance and nourishment beyond the physical sense. The phrase dates back to the early 1800’s, and the underlying meaning of the concept—to stimulate reflective and meaningful thinking—is central to the ideas of John Dewey, an early 20th-century American philosopher of education. In biblical literature, this phrase conveys themes such as wisdom, reflection, and spiritual nourishment. “Then Jesus declared, ‘I am the bread of life. Whoever

comes to me will never go hungry, and whoever believes in me will never be thirsty’” (John 6:35, NIV). The meta phor suggests that spiritual nourish ment and a relationship with Christ are vital for the soul, inviting deeper reflection. The biblical promise to those who overcome is to be invited to the wedding supper of the Lamb and feast with Him. Revelation 19:9 (NIV): “… Blessed are those who are invited to the wedding supper of the Lamb!” and confirms, “These are the

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CLINICAL PRACTICE

NUTRIENT-DENSE DIETARY PATTERNS, SUCH AS THE MEDITERRANEAN DIET, HAVE BEEN SHOWN TO REDUCE THE RISK OF DEVELOPING MDD.

true words of God.” The promise of perfect inner peace and mental health is clear and expressed in the form of a feast, thus eating a meal at the table of Christ. Food is a major component in the image of being nourished physically, mentally, and spiritually. The phrase takes on a literal meaning in the recent trend in psychology on the connection between nutrition and mental health (Marx et al., 2023). Clinical guidelines for lifestyle-based mental healthcare include diet as one of the eight core recommendations for Major Depressive Disorder (MDD). The recommendations include physical activities, smoking cessation, work-directed interventions, mindfulness-based and stress management therapies, sleep, diet, loneliness and social support therapies, and green space interaction (Marx et al., 2023). Assessing and intervening in these lifestyle determi nants of mental health is essential in the prevention and recovery of mental disorders. The lifestyle-based ap proaches could supplement other frameworks of ther apy and be used for early detection and intervention of emerging lifestyle targets of loneliness and social support, such as adults with MDD or the elderly. Marx et al. (2023) asserted that lifestyle-based approaches would enable the integration of biological science information. They recommended that lifestyle-based approaches form a core component of mental healthcare and that the benefits of allied professionals’ input be fully acknowledged (Marx et al., 2023, p. 2). Adults with MDD are less likely than the general popu lation to reach a minimum of 150 minutes of moderate ac tivity per week. In the same vein, inactive adults are more likely to become depressed. Evidence supporting dietary intervention for adults with MDD has grown in recent years. Nutrient-dense dietary patterns, such as the Medi terranean diet, have been shown to reduce the risk of de veloping MDD. On the other hand, diets high in ultra-pro cessed food are associated with a higher risk for depressive symptoms (Marx et al., 2023). The evidence does not claim that the Mediterranean diet is superior, but rather that any dietary pattern high in nutrient-dense, unprocessed foods may reduce depressive symptoms. Dietary advice should be personalized and aligned with ethical preferences and requirements for religious or spiritual beliefs. The evi dence is a guideline for creating a nutrient-dense diet in collaboration with the client, tailored to cultural and reli gious beliefs, but it is aimed at reducing the risk of MDD or improving symptoms. Food and eating matter to God. Ecclesiastes 9:7 (CSB) states: “Go, eat your bread with pleasure, and drink your wine with a cheerful heart, for God has already accepted your works.” “Food is for the stomach and the stomach for food…” (1 Corinthians 6: 13a, CSB). The dietary laws of the Old Testament were meant to establish Israel as a distinct

holy nation (Leviticus 11) and to keep them healthy. It was indicative of the unique covenant between God and His people. The symbolic meaning presented by these laws was to choose between pure and impure things. Currently, the observance of Old Testament dietary laws is still prac ticed in Judaism and some Christian groups, for example, some Nigerian Christians. The observance of Old Testa ment dietary laws by Nigerian Christians today is diverse and shaped by a mix of religious, cultural, health, and economic factors, rather than strict theological mandates alone (Chukwuma, 2022). In a Christian lifestyle-based approach to mental health, we should pay attention to the neuroscientists and their findings, as well as religious beliefs and practices. The development of a biblical lifestyle-based approach to mental health that includes all the recommendations would honor God and His Word, as well as guide God’s people into a healthy lifestyle, reducing the risks of MDD and other illnesses. An example of such an integrated in tervention program would be to follow biblical guidelines for behavior, such as the practice of gratitude and daily meditation on God’s Word; to reflect on implementing the meaning of Scripture to one’s lifestyle, and, if applicable, to MDD symptoms; to practice relaxation techniques with or without guided imagery; to have group meetings in parks or other suitable spaces in nature or take daily walks and keep a journal about what stood out about God’s creation. The central premise to keep in mind is found in 1 Corinthians 6:19-20 (CSB). These verses remind us that our bodies do not belong to us but are temples of the Holy Spirit. “Don’t you know that your body is a temple of the Holy Spirit who is in you, whom you have from God? You are not your own, for you were bought at a price. So glorify God with your body.” ; Nicolene L. Joubert, Ph.D., is a

Counseling Psychologist and an Adjunct Professor of Psychology and Christian Counseling at Houston Christian University in Texas.

References Chukwuma, O.G. (2022). Old Testament dietary laws in contemporary African Christian practice. Verbum et Ecclesia, 43 (1), a2604. https:// doi.org/10.4102/ve.v43i1.2604. Marx, W., Manger, S.H., Blencowe, M., Murray, G., Ho, F.Y.Y., Lawn, S., … O’Neil, A. (2023). Clinical guidelines for the use of lifestyle-based mental health care in major depressive disorder: World Federation of Societies for Biological Psychiatry (WFSBP) and Australasian Society of Lifestyle Medicine (ASLM) taskforce. The World Journal of Biological Psychiatry, 24 (5), 333-386. https://doi.org/10.1080/1562297 5.2022.2112074.

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INNOVATIVE THOUGHT & PRACTICE

Joshua Knabb, Psy.D., ABPP BIG GOD, SMALL SELF: Worship and Awe in Christian Mental Health

i I can still vividly remember the panoramic landscape. I traveled with family and friends up a mountain—some may call it a hill—which included a large, protrud ing, historic white cross at the top and a 360-degree, far-reaching view of the surrounding cities. 2 As we rested at the base of this enormous landmark, which majesti cally and effortlessly stretched toward heaven, I looked toward the horizon that enveloped us. I used my God given senses to immerse myself in God’s beautiful cre ation, with a deep experience of His presence, goodness, and vastness. In this moment, I felt small, in a good way.

“God made us to worship. That is why we were created.” 1 — A.W. Tozer

I was able to let go of the mental agitation, stress, and other unpleasant inner experiences I so often struggle with when I turn inward, become unnecessarily self-fo cused, and ineffectively ruminate and worry about the pressures of the day. In this instance, it was God and me. He was big, and good, and wise, and powerful, and holy, and the Creator, and I was little and the created. I did not need to protect myself, inflate myself, compulsively try to change myself, be the center of attention, or compete for others’ praise. I could let go and feel overwhelmed in reverential worship and awe before God.

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Awe in Psychology Psychologists have been researching and writing about this experience of awe for several decades now. Almost 25 years ago, Dacher Keltner and Jonathan Haidt described awe as a “moral, spiritual, and aesthetic” emotion. 3 These authors noted that awe includes two main ingredients. The first ingredient is vastness , meaning that we are in awe of something much larger than us and, therefore, overwhelmed by it in a good way. The second ingredient is incomprehensibility , meaning it is diffi cult for us to understand or grasp what we are in awe of. For Keltner and Haidt, there are three awe triggers : thoughts, sen sory experiences in the physical world, and relationships. With thoughts, we may be in awe of a grand theory or idea, such as Einstein’s theory of relativity or God’s infinite wisdom and presence. With sensory experiences in the physical world, we may be in awe of a physical structure or landform, such as the human-made Pyramids of Giza or Mount Everest, as part of God’s creation. Finally, with relationships, we may be in awe of someone’s virtuous deeds, such as watching video clips of the late Mother Teresa serving those in need or reading about God’s miracles in the Bible. When we feel awe in response to these three triggers, time may slow down, we may experience ourselves as small and what we are in awe of as big, we may be grateful, and we may feel connected to others and our surroundings. 4 Research has revealed that awe is positively associated with well-being, 5 life satisfaction, 6 and religion and spirituality. 7 Therefore, awe is especially relevant for mental and spiritual health. Research has also revealed that we can intentionally improve awe by going on awe walks , 8 which involve walking in novel locations as we experience the wonder and mystery of our surroundings. Awe in Christianity For Christians, worship may be the most common strategy for experiencing awe. Indeed, as a spiritual emotion, 9 it certainly makes sense that the psychological and spiritual act of wor shipping God, who is vast and beyond our comprehension, might trigger this feeling. The 20th-century Christian pastor, A.W. Tozer, wrote that worship is “to feel in your heart and express in some appropriate manner a humbling but delight ful sense of admiring awe and astonished wonder and over powering love in the presence of [God].” 10 So, for Tozer, wor ship is an awe-inducing action in the midst of the God of love. But how might we, as Christians, take the purposeful steps necessary to experience worshipful awe before God? A.W.E. In their book, The Power of Awe , the therapist Jake Eagle and physician Michael Amster outlined a three-step process for intentionally cultivating awe in all of life. 11 The first step, atten tion , involves focusing on what is awe-inducing in a sustained manner. The second step, wait , consists of slowing down to be thankful for what is awe-inducing as we slowly breathe in. The third and final step, exhale and expand , captures our ability to notice what we are feeling as we slowly exhale, holding onto and savoring the experience. Overall, this three-step strategy

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For Christians, worship can be the primary vehicle through which we pursue and maintain awe for mental and spiritual health.

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helps us to be more purposeful in cultivating and main taining a sense of wonderful awe in daily life. For Christians, we can use these three steps to pur sue worshipful awe before God. We can slightly modify them to include attending to God , worshipping God, and enhancing our worship . First, we can focus our attention on God, the loving Creator of all that is awe-inducing. Second, we can worship God as we take a slow breath in to feel His loving presence. Third, we can enhance our worship of God by appreciating His vast creation, which He has lovingly blessed us with. To combine the previous insights from psychology with Christianity, we can go on an awe walk with God in nature. For example, we may walk on a trail in the mountains for the first time. As we walk, we can look to the sky as we recite a short verse from Psalm 19: “… the skies proclaim the work of his hands…” (NIV). As we walk, look to the sky, and recite the verse, we can breathe in to feel God’s loving presence. Finally, we can continue to worship God by looking around at His creation with wonder and gratitude, slowly exhaling as we do so. Conclusion To conclude, awe may have a wide variety of mental health benefits. For Christians, worship can be the pri mary vehicle through which we pursue and maintain awe for mental and spiritual health. With three steps— attending, worshipping, and expanding—we can main tain worshipful awe before God as we walk and talk with Him within His world, as the famous hymn, “This Is My Father’s World,” by Maltbie Davenport Babcock goes: “… This is my Father’s world: I rest me in the thought NOTE: Portions of this article have been quoted and/or adapted from Dr. Joshua J. Knabb’s book, Worship and Awe in Christian Psychology: How Centering God Transforms Mental and Spiritual Health . Published by Baker Academic, ©2026. Used with permission. Joshua Knabb, Psy.D., ABPP, is a board-certified clinical psychologist and Of rocks and trees, of skies and seas— His hand the wonders wrought….” 12 ;

Endnotes 1 Tozer, A.W. (1957). A definition of worship (sermon, October 20, 1957). 2 This paragraph is quoted from Knabb (2026, pp. 1-2). Knabb, J. (2026). Worship and awe in Christian psychology: How centering God transforms mental and spiritual health . Baker Academic. 3 Keltner, D., & Haidt, J. (2003). Approaching awe, a moral, spiritual, and aesthetic emotion. Cognition and Emotion, 17 (2), 297-314. https:// doi.org/10.1080/02699930302297. 4 Bussing, A., Recchia, D.R., & Baumann, K. (2018). Validation of the gratitude/awe questionnaire and its association with disposition of gratefulness. Religions, 9 (4), 117. https://doi.org/10.3390/rel9040117. Dai, Y., Jiang, T., & Miao, M. (2022). Uncovering the effects of awe on meaning in life. Journal of Happiness Studies, 23 (7), 3517-3529. https:// doi.org/10.1007/s10902-022-00559-6. Keltner, D., & Haidt, J. (2003). Approaching awe, a moral, spiritual, and aesthetic emotion. Cognition and Emotion, 17 (2), 297-314. https:// doi.org/10.1080/02699930302297. Yaden, D.B., Kaufman, S.B., Hyde, E., Chirico, A., Gaggioli, A., Zhang, J.W., & Keltner, D. (2019). The development of the Awe Experience Scale (AWE-S): A multifactorial measure for a complex emotion. The Journal of Positive Psychology, 14 (4), 474-488. https://doi.org/10.1080/1 7439760.2018.1484940. 5 Zhao, H., Zhang, H., Xu, Y., He, W., & Lu, J. (2019). Why are peo ple high in dispositional awe happier? The roles of meaning in life and materialism. Frontiers in Psychology, 10, 1208. https://doi. org/10.3389/fpsyg.2019.01208. 6 Liu, J., Huo, Y., Wang, J., Bai, Y., Zhao, M., & Di, M. (2023). Awe of nature and well-being: Roles of nature connectedness and power lessness. Personality and Individual Differences, 201, 111946. https:// doi.org/10.1016/j.paid.2022.111946. 7 Kearns, P.O., & Tyler, J.M. (2022). Examining the relationship between awe, spirituality, and religiosity. Psychology of Religion and Spirituality, 14 (4), 436-444. https://doi.org/10.1037/rel0000365. 8 Sturm, V.E., Datta, S., Roy, A.R.K., Sible, I.J., Kosik, E.L., Veziris, C.R., Chow, T.E., Morris, N.A., Neuhaus, J., Kramer, J.H., Miller, B.L., Holley, S.R., & Keltner, D. (2022). Big smile, small self: Awe walks promote prosocial positive emotions in older adults. Emotion, 22 (5), 1044-1058. https://doi.org/10.1037/emo0000876. 9 Keltner, D., & Haidt, J. (2003). 10 Tozer, A.W. (2009). The purpose of man: Designed to worship . Bethany House Publishers. 11 Eagle, J., & Amster, M. (2023). The power of awe: Overcome burnout & anxiety, ease chronic pain, find clarity & purpose—in less than 1 min ute per day . Hachette Book Group. 12 Babcock, M.D. (1901). This is my Father’s world [Hymn].

licensed minister. He serves as a ten ured professor of psychology, the direc tor of the Psy.D. Program, and the asso ciate dean for the Psychology Division in the College of Behavioral and Social Sciences at California Baptist University.

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Beyond the Communication Myth: Differentiating Communication Problems from Emotional Abuse Dynamics

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David Hawkins, M.B.A., M.S.W., M.A., Ph.D.

One of the most common assumptions in relationship counseling is that struggling couples suffer primarily from communication problems. We, as clinicians, have been taught to focus on this issue, and with good reason. Couples often enter counseling saying: • “We need to communicate better.” • “We keep having the same arguments.” • “We don’t know how to talk to each other.” Hearing this, many of us proceed to help the couple improve their communication skills. And, while commu

nication difficulties certainly exist, many distressed rela tionships are not primarily suffering from poor commu nication skills. They are suffering from a lack of emotional safety and more serious issues. Consider this: when chronic invalidation, manip ulation, intimidation, control, or pervasive emotional immaturity are present, communication is often not the core problem—it is the first casualty. Understanding the difference can dramatically change both the assessment and our counseling.

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What Genuine Communication Problems Look Like That said, I am not suggesting that every struggling relationship is emotionally abusive. Many couples simply lack effective relational skills. They may interrupt one another, become defensive during conflict, struggle to listen well, or have difficulty expressing their feelings clearly. These couples often have different communication styles or fami ly-of-origin patterns that create recurring misunderstandings. The defining characteristic of these relationships is shared respon sibility. Both individuals are generally willing to examine their own behavior and acknowledge their contribution to the problem. You hear statements such as: • “I can see how I hurt you.” • “I need to work on that.” • “What can I do differently?” The primary issue is a skill deficit, not a resistance to accountability. These couples often improve significantly when taught healthier com munication and conflict-resolution skills. When the Communication Explanation Becomes Dangerous Problems arise, however, when a communication skills framework is applied to relationships in which deeper, more complex dynamics are at play. Many couples present as if communication is their primary problem and that if they could communicate more effectively, their relationship would improve. Unfortunately, this assumption frequently fails. Why? Because you cannot solve a power-and-control problem with communication skills. You cannot negotiate emotional safety with someone who repeatedly violates it. You cannot communicate your way out of manipulation. When emotional abuse dynamics are present, the issue is not misunderstanding. The issue is the misuse of power. Furthermore, we too often assume that both partners contribute equally to the problems. We are trained to believe “it takes two to tango.” This is not always true and certainly is not the case in emotionally abu sive relationships. When an abused partner is treated as if the problem is communication, they may then leave counseling feeling completely invalidated (and further harmed), believing they need to do even more to help heal their relationship. They often drop out of counseling feeling unheard, unseen, and distrusting their counselor. What Emotional Abuse Dynamics Look Like Unfortunately, emotional abuse is often subtle and difficult to identify. However, with experience and training, counselors can learn to detect, identify, and highlight these and other patterns: • Chronic invalidation and dismissal • Blame-shifting and manipulation • Gaslighting and reality distortion • Intimidation through anger or unpredictability • Control of activities, relationships, or finances The central distinction is clear… communication problems involve skills. Emotional abuse involves safety. In communication-focused relationships, the question is: “How can we communicate more effec tively?” In emotionally unsafe relationships, the question becomes: “Is it safe to communicate honestly?” A spouse may know exactly how to express concerns, but no longer feels safe doing so. When honesty con sistently leads to defensiveness, ridicule, retaliation, anger, or withdraw al, many people gradually stop speaking up. The problem is no longer communication. The problem is safety.

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