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10 Strategies For Responding Effectively To Criticism

SOURCE:   Rachel Fintzy, MA, LMFT/PsychCentral

It’s generally not fun to be at the receiving end of criticism. Also, there’s no doubt that some criticism is mean-spirited, hostile, and not really meant to be helpful. However, often we can learn a lot from constructive criticism. The challenge is to resist becoming defensive, which reduces our chances of actually learning something from the situation.

Some tips for receiving critical feedback in effective ways:

  1. Respond calmly. Resist the impulse to jump in and begin defending yourself with an angry tone. Instead, take a few deep, slow breaths. Don’t talk over the other person, although this can be extremely difficult. When we feel cornered, which often happens if we perceive the other person to be attacking us, we can go into lashing-out mode. Instead, try to speak with measured and respectful tones, at a relatively slow pace. Try to keep bitterness out of your tone.
  2. Manage your anxiety. Watch your inner dialogue. What are you telling yourself about what the other person is saying? Are you lambasting yourself for “horrible” behavior? Are you catastrophizing, believing that all is lost concerning the professional or personal relationship? Or can you mentally and emotionally step back just a bit and reassure yourself that the other person probably (more on this below) has the best interests of your relationship (be it personal or professional) at heart?
  3. Determine whether the criticism is constructive in nature. This sort of helpful criticism generally contains specific and productive suggestions for change, and refrains from making global statements such as “you never” or “you always”. Constructive criticism often comes in a “sandwich” format, meaning that the initial statement consists of a positive comment, followed by the critical note, and concludes with another positive or encouraging sentence.
  4. Consider the source. Is the other person generally positive? Or are they mostly critical of others and tend to complain and push blame onto other people rather than focusing on possible solutions? If it appears to you that the other person is more of the “pointing-a-finger”, angry, and/or narcissistic type, try not to take their words personally. However, you could still look for a potential grain of truth in what they say. For instance, if they state, “You always make things more difficult than they have to be”, consider if in at least one instance you might have done so. You could respond with, “Yes, I wasn’t adequately prepared for our meeting last week and took more time than usual to explain our project’s status”. Or, if you can’t think of such an example, you could respectfully ask them to provide you with one, so you can understand their criticism more clearly.
  5. If you’ve decided that the criticism is constructive and that the other person has good intentions, try to lower your guard (again, easier said than done). Try to keep in mind that the feedback is meant to improve the situation and pave the way for better times to come.
  6. Try not to defend yourself and make excuses. Certainly you’ll want to offer an explanation if you’ve been accused of something you did not do. However, even in this case it helps to hear the other person out first, before asking if you could offer your perspective. People like to feel heard, and your accusing party is no exception.
  7. Make a plan for addressing the criticism. For example, if you’ve been told that your latest report contained a number of grammatical and numerical errors, state that you will spend more time reviewing your work, and possibly run it by a colleague, if appropriate, before turning it in. You could add that you welcome further feedback.
  8. Thank the other person for their feedback, especially they’re also being kind. It’s not easy to give constructive criticism, due to the potential of the receiving party feeling hurt, demoralized, or angry. Put yourself in their shoes. Showing appreciation to them can go a long way in contributing to a congenial and cooperative atmosphere, whether further helpful discussion can take place, now and in the future.
  9. Feedback can be a gift. Most of the time there is something to learn from the situation and to therefore be grateful for. Have you previously received similar feedback? How can you use this information to improve your performance at work, enhance your relationships, grow as a person, or all three?
  10. Don’t be too hard on yourself. None of us is perfect. None of us is a mistake. When someone points out areas in which you could use some more training, where you could be a bit more diligent or detail-oriented, or more aware of other people’s feelings, this is not an attack on your character as a whole.

Finally, stay confident. You have many strengths, and a thoughtful person would point these out as well. However, even if they don’t, try to remember your strong points and thus counter all-or-nothing thinking about your value as a person.

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Healing The Shame of Sexual Addiction

As humans, some of the most shameful experiences we have are those that involve our sexual selves. A single sexual event can bring such shame that it holds a person captive for a lifetime. It can deliver a devastating blow to a person’s sense of value and evoke tremendous pain and fear that results in isolation from others.

For those who are recovering from sexual addiction, this is especially true. Often the sexual behaviors that they have engaged in not only hurt other people, but also leave scars of shame that paralyze them, preventing them from finding the help they need. For many, they remain locked in a prison of isolation, keeping them from reaching out to their community or sharing their story with others.

In a recent Men’s Sexual Recovery Workshop, one of the participants (whose name will remain anonymous, but I will call him Jerry) approached me after a group session. All week Jerry had something on his mind. When I asked him what it was, he reluctantly described a sexual behavior that he engaged in when he was a teenager. I could see the visible signs of shame on his face and body posture. He was clearly in a lot of pain about this. He wanted to know if I thought he should share his experience with the group. He said, “I have never shared this with anyone, and I feel so horrible about it. I know these guys are safe, but there’s a part of me that is afraid of what they’ll think of me after they find out about it.”

I thanked him for sharing this experience with me and validated his reality. It makes sense that he would feel fear of judgment and rejection and have intense shame about it. One of the most common beliefs that those with a sexual addiction hold is that “no one would love me if they really knew me.” This is attached to the intense shame surrounding their sexual behaviors as well as their core belief that they are inherently bad and unlovable. I attempted to assure him that his fear was normal and reasonable. Given the nature of what he had done, it was quite possible that someone might look down on him for having behaved that way. However, what I also know is that most men in sexual addiction recovery come to the table with a whole list of sexual behaviors that they think are so egregious that no one could possibly understand, only to find out that they are not alone.

Those in recovery frequently have experiences similar to each other and share common feelings of shame, guilt, and fear. One of the most difficult but necessary tasks in recovery is to take a risk and open up to those in your circle of support. It often takes an enormous leap of faith and can feel extremely scary. But if this leap can be made, the rewards are plentiful. Shame begins to diminish, the weight of carrying secrets is lightened, the bond between recovery partners is strengthened, and the possibility for healing is realized.

After weighing the costs and benefits of sharing his experience, Jerry chose to take that leap of faith the next day. With his eyes locked firmly on the floor and tears flowing freely, he began to tell the members of the group what he had done. After a few moments of silence, another group member said in a somber voice, “Yeah, I’ve done that too”. At that moment, there was a palpable change in the room. It’s as if the toxic shame that Jerry had been carrying around for most of his life had vanished. He looked up at his fellow group member, a man he had only known for a mere four days and said “Really, you too?” after receiving a nod of confirmation, Jerry closed his eyes and took in a long breath, followed by a sigh of relief that seemed to symbolize an outward expression of the internal release he was experiencing. This was a moment of healing. Moments of healing, such as this one experienced by Jerry, are possible when someone remains in recovery with a community of support.

Dr. Patrick Carnes, the primary architect of the Gentle Path at The Meadows program, has said that group therapy is the most vital modality of treatment for sex addiction. I couldn’t agree more. There is only so much an individual therapist can do to help, and even a trained professional is limited in his or her ability to bring healing moments like this into the room. I have heard The Meadows Senior Fellow Dr. Tian Dayton explain that group therapy is a dynamic in which every group member becomes a therapeutic agent of the other. In this moment, I was not the agent of change, the group was.

Here at The Meadows, we prioritize group therapy for this very reason. Much more can be accomplished in a shorter amount of time when we work in a community than when we work alone. And for sex addiction, this is especially true. Paralyzing toxic shame, isolation, and withdrawal from relationship is the hallmark of sexual compulsion. The remedy is often the very thing most addicts are afraid of; connection with others. It can feel like the most harmful thing they could imagine, and many will flee from it as if it were the plague. Yet, for those who courageously push past the fear, healing and freedom from addiction can be found.

The Rio Retreat Center at The Meadows offers intensive workshops in a group setting for those who desire to find healing from the shame and isolation that keeps them stuck. If you would like to know more about our Men’s Sexual Recovery Workshop or any of our other workshops, contact our intake department at 1-800-244-4949.

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Does Faith Reduce Divorce Risk?

Originally posted at: http://www.thepublicdiscourse.com/2018/03/20935/

Religious belief and activity—particularly prayer—matter in important ways. They make a deeply practical difference in how husband and wife interact with each other in daily life.

Many Christians believe that the divorce rate among believers is on a par with that of the unbelieving world. That’s simply not true—particularly for those who take their faith seriously in both belief and practice. The best research from sociology’s leading scholars has established this fact time and again over the last few decades.

Most recently, research conducted at Harvard’s School of Public Health reveals that regularly attending church services together reduces a couple’s risk of divorce by a remarkable 47 percent. Many studies, they report, have similar results ranging from 30 to 50 percent reduction in divorce risk. Happily, this holds largely true for white, black, Asian and Latino couples.

Research conducted at Bowling Green State University, a major center for ground-breaking family-formation research, affirms this conclusion. A leader in this field, Professor Annette Mahoney of Bowling Green’s Spirituality and Psychology Research Team, reports from her decades-long research that a couple’s spiritual intimacy and church participation is “very, very important and undeniably a construct that matters” greatly in boosting marital happiness and longevity. Additional research conducted by Mahoney and her team demonstrates that marriages are stronger and happier when the husband and wife understand the deeper spiritual significance of marriage. These findings have remained consistent over many decades and across socio-economic differences. The Bowling Green team notes:

Three recent longitudinal studies tied higher religious attendance, particularly by couples who attend the same denomination together, to decreased rates of future divorce. These results imply that great depth of integration in a spiritual community can help prevent divorce.

This is because religious belief and activity matter in important ways, making a deeply practical difference in how husband and wife interact with each other in daily life. It helps them manage their conflicts in kinder, more forgiving, and collaborative ways.

Adding to this research, scholars from the School of Family Life at Brigham Young University found that how often a couple attends church together has a strong impact on marital stability. The more often they attend, the stronger their marriage. The researchers report, “When both spouses attend church regularly, the couple has the lowest risk of divorce.” Moreover, couples holding more conservative Christian beliefs had a markedly lower risk than those with no or more liberal theological beliefs. Couples who marry in a religious service show a modestly lower risk of marital separation or dissolution than those who marry in a non-religious ceremony.

Unequally yoked couples—in which one spouse is a Christian while the other is not—are especially prone to divorce, affirming the biblical charge against it. However, when the husband is the regularly church-attending, strong believer, the marriage is much more durable and happier than when the wife is the sole believer. Similarly, in equally yoked couples, there is a demonstrable marital benefit when the husband is the spiritual leader. This speaks strongly to the importance of the man’s spiritual leadership in the home, as a wife is generally more likely to follow and appreciate the husband’s leadership in religious matters than vice versa.

The faith benefit is strong even for couples facing serious difficulties in their marriage. Mahoney and her team explain, “Couples who belonged to the same denomination at the time of their wedding were twice as likely to reconcile as couples in religiously [different] marriages. Couples where either partner had converted to the partner’s denomination prior to marriage were four times more likely to reconcile” than those with no or dissimilar faith (emphasis added). That is a tremendously powerful marriage-strengthening dynamic for a relatively simple relational component.

Church attendance and shared belief are not the only protective faith factors. A couple’s shared prayer life is extremely powerful. A 2015 study discovered that husbands and wives praying together for each other individually and offering forgiveness for personal offenses has “significant positive” effects on marriage overall. It helps them deal with the troubles that naturally arise in marriage, making them both accountable to God, who tells us not to hang onto past hurts and to sacrificially love and forgive others.

The University of Virginia’s W. Bradford Wilcox boldly explains in his book Soul Mates that “shared prayer completely accounts for the association between church attendance and a happy relationship.” This means that prayer as a regular part of a couple’s relationship, according to this research, is the most important spiritual practice in relational success. This is equally true for Latino, Asian, black, and white couples. Prayer not only invites God into the relationship at times of unhappiness and struggle, but also helps the couple become more intimate and concerned with one another. Regularly sharing one’s thoughts with God in the presence of another is extremely intimate, perhaps rivaled only by physical intimacy. It binds people together. They both require great transparency and trust, enhancing the marital relationship.

Church attendance doesn’t merely increase marital happiness and relational health. It is also associated with the likelihood of being married in the first place; church attenders get married at markedly higher rates. Professor Wilcox explains that “For men and women of all races and ethnicities, attending church regularly increases the odds of marriage by at least two-thirds.” African-American men and women are 46 to 51 percent more likely to be married if they attend church regularly. The same measure for Latino men is 62 percent more likely and 58 percent for white men.

Clearly, it is proven by many measures that marriage and church attendance go together in profoundly important ways. For couples who desire happy, fulfilling and enduring marriages, vibrant faith participation is as positively consequential as nearly all other beneficial factors.

While it is not fully understood why faith practice affects marriage so positively, the author of the Harvard study offers a nice round-up of some of the most widely held possibilities. Namely, regular church attendance and religious practice can:

– Reinforce a couple’s understanding that marriage is a sacred thing, larger than the couple and must ideally last for a lifetime.

– Reinforce biblical teachings against divorce, pornography, and marital infidelity.

– Reinforce the nature and importance of marital love, sacrifice, and attending to your spouse’s needs.

– Put couples in contact with numerous resources – encouraging friends/peers and marital education – that help them prepare for and strengthen marriage as well as resolve inevitable conflict. (Wilcox found that encouragement and advice from church friends accounts for more than half of the marital benefit of church attendance.)

– Increase many other important measures of personal health and well-being as well as a deeper sense of meaning in life, all things generally associated with greater marital happiness and protection against divorce.

Faith does matter. It makes a difference in all areas of life, including marriage. It is important that leaders and members of every church know this, as well as all marriage counselors. It’s one of the most powerful secret weapons in marital happiness and longevity—and this should no longer be a secret to anyone.

Glenn T. Stanton is the director of global family formation studies at Focus on the Family and the author of eight books on various aspects of the family, including The Ring Makes All the Difference: The Hidden Consequences of Cohabitation and the Strong Benefits of Marriage and Loving My LGBT Neighbor: Being Friends in Grace and Truth.

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Studies Referenced

  • Tyler J. VanderWeele, “Religion and Health: A Synthesis,” concluding chapter in Michael Balboni and John Peteet, (eds.) Spirituality and Religion With the Culture of Medicine: From Evidence to Practice (Oxford University Press, 2017).
  • Mohammed K. Fard, et al., “Religiosity and Marital Satisfaction,” Social and Behavioral Sciences 82 (2013): 307-311.
  • Vaugh R. A. Call and Tim B. Heaton, “Religious Influence on Marital Stability,” Journal for the Scientific Study of Religion 36 (1997): 382-392.
  • Jonathan R. Olson, et al., “Shared Religious Beliefs, Prayer, and Forgiveness as Predictors of Marital Satisfaction,” Family Relations 64 (2015): 519-533.
  • Annette Mahoney, et al., “Religion in the Home in the 1980s and 1990s: A Meta-Analytic Review and Conceptual Analysis of Links Between Religion, Marriage and Parenting,” Journal of Family Psychology 15 (2001): 559-596.
  • Prabu David and Laura Stafford, “A Relational Approach to Religion and Spirituality in Marriage: The Role of Couple’s Religious Communication in Marital Satisfaction,” Journal of Family Issues 36 (2013): 232-249.
  • Barbara H. Fiese and Thomas J. Tomcho, “Finding Meaning in Religious Practices: The Relation between Religious Holiday Rituals and Marital Satisfaction,” Journal of Family Psychology 15 (2001): 597-609.
  • Joe D. Wilmoth, et al., “Marital Satisfaction, Negative Interaction, and Religiosity: A Comparison of Three Age Groups,” Journal of Religion, Spirituality & Aging 27 (2015): 222-240.
  • Evelyn L. Lehrer and Carmel U. Chiswick, “Religion as a Determinant of Marital Stability,” Demography 30 (1993): 385-404.
  • Bradford Wilcox and Nicholas H. Wolfinger, Soul Mates: Religion, Sex, Love and Marriage Among African Americans and Latinos (Oxford University Press, 2016).

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Is Sex Ruining Your Life?

Sounds like an odd question to ask, but for some people, this is a serious issue. Sex is a normal, satisfying experience for most human beings. We are programmed to want sex as a species. Many people even consider an abundance of sex to be a good thing. But too much of a good thing can be bad for you. How do you know when your sexual appetite has shifted from normal behavior to an addiction?

Fortunately, we have a simple quiz that you can take in the privacy of your home to help answer that question. Keep in mind that every person is unique, and you need to use your best judgment when self-evaluating. If you feel that you may be transitioning from a healthy lifestyle to one of excess, please give us a call. Our professionals understand what you are going through and can help you understand if Gentle Path at The Meadows is right for you.
Oh, and we aren’t going to ask you to share your results of this quiz on Facebook! This is completely confidential. We value your privacy and understand that this is a sensitive topic.

Click here to take the test shown below: Am I a Sex Addict?

SAST Test

The Sexual Addiction Screening Test (SAST) is designed to assist in the assessment of sexually compulsive behavior which may indicate the presence of sex addiction. Developed in cooperation with hospitals, treatment programs, private therapists, and community groups, the SAST provides a profile of responses which help to discriminate between addictive and non-addictive behavior. Before starting this COMPLETELY CONFIDENTIAL assessment we need basic information in order to build your profile.
1. Please indicate gender:(*)
MaleFemale
2. Indicate Orientation:(*)
Heterosexual Bisexual Homosexual
Please answer “yes” to any of the following which apply:
3. I have no concerns about my sexual behavior but am curious how I would score.(*)
YesNo
4. I have no concerns about my sexual behavior but others are concerned.(*)
YesNo
5. I am having problems with my sexual behavior but do not consider myself a “sex addict.”(*)
Yes No
6. I know I am a sex addict.(*)
YesNo
7. I have sought therapy because of my sexual problems.(*)
YesNo
8. Were you sexually abused as a child or adolescent?(*)
YesNo
9. Did your parents have trouble with sexual behavior?(*)
YesNo
10. Do you often find yourself preoccupied with sexual thoughts?(*)
YesNo
11. Do you feel that your sexual behavior is not normal?(*)
YesNo
12. Do you ever feel bad about your sexual behavior?(*)
YesNo
13. Has your sexual behavior ever created problems for you and your family?(*)
YesNo
14. Have you ever sought help for sexual behavior you did not like?(*)
YesNo
15. Has anyone been hurt emotionally because of your sexual behavior?(*)
YesNo
16. Are any of your sexual activities against the law?(*)
YesNo
17. Have you made efforts to quit a type of sexual activity and failed?(*)
YesNo
18. Do you hide some of your sexual behaviors from others?(*)
YesNo
19. Have you attempted to stop some parts of your sexual activity?(*)
YesNo
20. Have you felt degraded by your sexual behaviors?(*)
Yes No
21. When you have sex, do you feel depressed afterwards?(*)
YesNo
22. Do you feel controlled by your sexual desire?(*)
YesNo
23. Have important parts of your life (such as job, family, friends, leisure activities) been neglected because you were spending too much time on sex?(*)
YesNo
24. Do you ever think your sexual desire is stronger than you are?(*)
YesNo
25. Is sex almost all you think about?(*)
YesNo
26. Has sex (or romantic fantasies) been a way for you to escape your problems?(*)
YesNo
27. Has sex become the most important thing in your life?(*)
YesNo
28. Are you in crisis over sexual matters?(*)
YesNo
29. Has the Internet created sexual problems for you?(*)
YesNo
30. Do you spend too much time online for sexual purposes?(*)
YesNo
31. Have you purchased services online for erotic purposes (sites for dating, pornography, fantasy and friend finder)?(*)
YesNo
32. Have you used the Internet to make romantic or erotic connections with people online?(*)
YesNo
33. Have people in your life been upset about your sexual activities online?(*)
YesNo
34. Have you attempted to stop your online sexual behaviors?(*)
YesNo
35. Have you subscribed to or regularly purchased or rented sexually explicit materials (magazines, videos, books or online pornography)?(*)
YesNo
36. Have you been sexual with minors?(*)
YesNo
37. Have you spent considerable time and money on strip clubs, adult bookstores and movie houses?(*)
YesNo
38. Have you engaged prostitutes and escorts to satisfy your sexual needs?(*)
YesNo
39. Have you spent considerable time surfing pornography online?(*)
YesNo
40. Have you used magazines, videos or online pornography even when there was considerable risk of being caught by family members who would be upset by your behavior?(*)
YesNo
41. Have you regularly purchased romantic novels or sexually explicit magazines?(*)
YesNo
42. Have stayed in romantic relationships after they became emotionally or physically abusive?(*)
YesNo
43. Have you traded sex for money or gifts?(*)
YesNo
44. Have you maintained multiple romantic or sexual relationships at the same time?(*)
YesNo
45. After sexually acting out, do you sometimes refrain from all sex for a significant period?(*)
YesNo
46. Have you regularly engaged in sadomasochistic behavior?(*)
YesNo
47. Do you visit sexual bath-houses, sex clubs or adult video/bookstores as part of your regular sexual activity?(*)
YesNo
48. Have you engaged in unsafe or “risky” sex even though you knew it could cause you harm?(*)
YesNo
49. Have you cruised public restrooms, rest areas or parks looking for sex with strangers?(*)
YesNo
50. Do you believe casual or anonymous sex has kept you from having more long-term intimate relationships?(*)
YesNo
51. Has your sexual behavior put you at risk for arrest for lewd conduct or public indecency?(*)
YesNo
52. Have you been paid for sex?(*)
YesNo

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Are Faith Healers for Real?

Originally posted at: https://altruistico.wordpress.com/2018/03/02/are-faith-healers-for-real/

 Does a faith healer heal with the same power as Jesus?

There is no doubt that God has the power to heal anyone at any time. The question is whether He chooses to do so through those who are called “faith healers.” These individuals typically convince their audiences that God wants them to be well and that through their faith—and usually a financial offering—God will reward their faith by healing them through the power of Jesus.

By comparing the healing ministry of the Lord Jesus to that of the modern faith healers, we can determine whether their claims have any basis in Scripture. If, as they say, they heal through the same power and in the same way that Jesus healed, we should be able to see marked similarities between them. However, just the opposite is true. Mark 1:29-34gives us a description of just one day of Jesus’ healing ministry. His power to heal—and to do all kinds of miracles—was evidence that He had power over both the physical and spiritual effects of the curse of sin. He healed those afflicted with physical diseases, illnesses, and injuries, even raising the dead, and He cast demons out of those who were possessed by them. Only God can rescue us from the results of the Fall of man into sin—disease and death—and by His miracles, Jesus proved His deity.

There are several distinctive in the way Jesus healed that are not characteristic of the modern faith healers. First, He healed instantly. Peter’s mother-in-law (Mark 1:31), the centurion’s servant (Matthew 8:13), Jairus’ daughter (Mark 5:41-42), and the paralytic (Luke 5:24-25) were all healed immediately. They did not have to go home and start to get better, as is the advice from many faith healers. Second, Jesus healed totally. Peter’s mother-in-law was fully functional after being healed from an illness so severe she was bedridden, but when Jesus healed her, she rose immediately and prepared a meal for all who were in the house. The blind beggars in Matthew 20:34 were given instant sight. Third, Jesus healed everyone (Matthew 4:24; Luke 4:40). They were not required to be pre-screened by the disciples before coming to Jesus for healing, as is the standard procedure with the healers today. There was no healing line they had to qualify for. Jesus healed all the time in many places, not in a studio with carefully-controlled circumstances.

Fourth, Jesus healed actual organic diseases, not symptoms as the faith healers do. Jesus never healed anyone of a headache or back pain. He healed leprosy, blindness, and paralysis, miracles that were truly verifiable. Finally, Jesus healed the ultimate disease—death. He brought forth Lazarus after four days in the grave. No faith healer can duplicate that. In addition, His healings did not require faith as a precondition. In fact, most of those He healed were unbelievers.

There have always been false healers who prey on the suffering and the desperate in order to pad their bank accounts. Such behavior is the worst kind of blasphemy because many whose money is wasted on false promises reject Christ outright because He does not do what the healer has promised. Why, if faith healers have the power to heal, do they not walk the halls of the hospitals healing everyone and releasing them all? Why do they not go to clinics and cure all the AIDS patients? They do not because they cannot. They do not have the power of healing that Jesus possessed.