More from community psych...

Excerpts of my response paper to this week's readings on "Community" in my community psychology course...


What I sensed in all of these writings is a profound absence of understanding of how community among Christians may or should be different than community in a general context. Yes, I need to understand community theory, what works, what does not, and to utilize such knowledge in my personal and professional life to create places of living and learning that are safe and accepting. The Church (the entire body of believers) and the church (local, congregational) have much to learn from the body of research as presented in the text and by the other writers. The articles even highlight one amazing community of faith, L’Arche, which has done community well, in my opinion. However, I feel a loss that Christ followers do not seem to be analyzing the meaning of Christ’s claim, "For where two or three have gathered together in My name, I am there in their midst (Matthew 18:20).” What implications does the fact that my God is not passive, but active and involved, have in my community?

On another note, I think that Christians in the field of psychology must embrace that a self-sacrificial model seems most in keeping with Christian theology and Biblical precedence. Although our hope for wellness for the least of these is noble, if we conceptualize healthy communities as only those that are centrist and well balanced, we are missing a large part of the Christian narrative, suffering. It is good to work to bring others out of suffering, but there also appears to be a calling to subject ourselves to it so that we may better grow and become closer to God. It is a privilege of those with power (not authority) to avoid suffering for a life of comfort, and if all we have to offer those in suffering is comfort and not communion, then we have missed the message as believers.

I am reminded of the Pargament predictors for psychological well-being: sense of efficacy, sense of meaning and purpose, and sense of social support. It seems that all of these could be the result of healthy community. However, if we looked at each of these factors, we may find that the poor, the sick, the mentally retarded, and so on are doing on the whole much better than the affluent of our nation and world. I experienced much deeper connection in my small, undereducated, mixed class community of origin that I have seen in the suburbs. I feel that if Christians could humble ourselves to integrate into these communities by relinquishing our power and privilege, then we could make greater strides toward health than by trying to boost others to our level of consumption and achievement.

Considering that I feel called to return to rural East Tennessee to practice psychology, I must consider what being in community means for me. My goal is not to turn these rural communities into affluent enclaves. Rather, strengthening the already positive qualities that exist in these communities essential. Self sacrifice, meaningful work, and giving of self are evident in the daily lives of many in these communities already. I must learn to give of myself in a way that does not feed my narcissism and power, but that gleans just as much from those I serve as I have to offer.