[This is a follow up course to Orthodox Christian Spirituality and Cognitive Psychotherapy: An Online Course, that appeared in four parts over the years 2012-2013. This second course is specifically oriented to explain Orthodoxy to mental health practitioners,and serve as a useful resource for Orthodox Clergy and laity as well. Ethically, mental health practitioners should incorporate the spiritual values of their patients in the therapeutic process. The course would serve as an introduction of the Eastern Orthodox ethos and cultural traditions to these professionals.
One of the most frequently questions I am asked as Chairman of the Chaplain and Pastoral Counseling Department of the Antiochian Archdiocese is for a referral to an Orthodox mental health practitioner. Sadly Orthodoxy is not a majority spiritual tradition in North America and Orthodox practitioners are few. So careful questioning by potential patients, family and clergy of a potential practitioner regarding the practitioner's understanding and respect for the spiritual values of their patients is very important. This course is meant to aid in this inquiry.
It also should be noted that this course is an updating and reworking of a recently published chapter: Psychotherapy with members of Eastern Orthodox Churches, (Morelli, 2014).]
by Fr. George Morelli
The Orthodox Perception of Contemporary Threats to the Church
Chief among these threats is secularism, defined as the marginalization of God and the Church, and, in place of God and His Church, a focus on "earthly things." (Phil. 3,19). This springs from the values of the contemporary Western world, including radical individualism, moral relativism, and religious and political correctness, all of which guide individual and social behavior and inform political/public policy. Secularism rejects God and His Church as the touchstone of truth and meaning. Moreover, when God is rejected, the locus of truth — the place from which truth emanates and where it is found — must necessarily rest in the created order and shifts to man himself, and as pride and an inflated sense of Godless self-sufficiency grow, ideas which find no court of accountability apart from the like-minded are implemented in this quest for a new Jerusalem. (Morelli 2009b)