Good Shepherd Newsletter 1

Staff

Competency 1: Resiliency

Posted by  on April 20, 2020

Resiliency will be elaborated upon by the following three points: reclaiming the incarnational humanity in human activity (human being vs human doing); the primacy of prayer for every Christian soul, especially for leaders; discerning emotional, spiritual, and leadership health.


A. Reclaim being a human being rather than a human doing, i.e., slow down.

“There is no fear in love, but perfect love drives out fear...,

and so one who fears is not yet perfect in love.” —1 John 4: 18

Here’s a fundamentally important question that we too infrequently ask ourselves: Is my tendency to act out of fear or out of love? A qualified “Well, it depends” seems reasonable enough. Yet what transparent answer would prayerful reflection yield? Generally speaking, acting out of fear is about control and safety. Acting out of love looks more like acceptance, openness, listening, trust, and understanding.


Contrary to control, love is unfiltered and unflinching attention. More than mere affection, love is the opposite of fear. This comparison may provide cause to consider St. Paul’s words to the Corinthians as a corrective rather than a discourse on love: Love is patient! Love is kind! It is not jealous, pompous, inflated, or rude! It is not quick-tempered, nor does it brood over injury! Love does not seek its own interests, or rejoices over wrongdoing but rather rejoices with the truth!


For a working example let’s consider the Archbishop’s Annual Appeal. When the assessment is levied and efforts feel burdensome and/or insufficient — the fear of not meeting an expected goal for whatever reason looms large in a parish priest’s psyche. Responses to this annual task can range from what is necessary to what is justifiable especially when fears set in. Considering the choice of living with regret or with gratitude as a good indicator of whether or not we act out of fear or love. Did we trust our Lord who works through process or did we react based on fear from both internal and external sources? Regret and shame are byproducts of fear. Gratitude for an outcome is inspired by love. It’s less about responding to a perceived need to control and more about striving to be grateful for the experience...perhaps even more grateful that the experience is over!


What about this as a goal: seeking to allow work and ministry, even administration, to flow from a place motivated by love and allowing it to feel less forced? Could a sign of operating from fear be when ministry becomes obsessed with metrics, how much and how many? There are many cautionary tales that remind us that whenever we try to control outcomes, going beyond trusting in God’s providential love, we are doing, not being.


Yet there are times when taking control is both healthy and necessary. There is a sense of accomplishment when things get done, and that is a good thing. Perhaps the greatest challenge about doing is discerning if it comes from a need to control or a realization of understanding who we are, what needs to be done, and doing it. Control creates a feeling of power and meaning that can have more to do with our egos than with grateful hearts. By way of illustration, one of the take-aways from the current pandemic is that the anxiety experienced by many was due to a sense of a loss of control. The remedy has been to suggest exercising control over areas where the choice is still ours, like communicating with neighbors or researching a worthy charity. Could it be as simple as following the suggestion of the pithy saying: “When life gives you lemons, make lemonade?”


Being on the other hand is not complicated, but we may have complicated it. Consider that when we are at prayer, or the ministry of prayer, we are not so much doing prayer so much as being our best prayerful selves. We are in a privileged space and engaged in a trusting process, one that let’s God be God. Being in prayer seeks to let go of control and abandons ourselves to God the Father, precisely as Jesus consistently sought to do.


Yet being is beguilingly easy. The habit of quieting the mind, especially in prayer, has been rehearsed and experienced by many of us from our first praying of the Rosary. Rituals of prayer, both personal and universal, have helped us focus on the task of merely being, echoing Psalm 46 “Be still and know that I am God.’ All of us can admit that arriving at “being still” came from repeated attempts of jumping into the unknown and thrashing for hours until trust yielded the surrender into being.


Summarizing, dare we identify patterns here: Fear versus Love; Control versus Trust, Ego versusGratitude; Outcomes versus Process, Doing versus Being?


Pope Benedict’s insight is helpful here: “If you follow the will of God, you know that in spite of all the [challenging] things that happen to you, you will never lose a final refuge. You know that the foundation of the world is love, so that even when no human being can or will help you, you may go on, trusting in the One that loves you.” Pope Benedict XVI. “The Lord’s Second Temptation.” from Jesus of Nazareth.


So in the end, trying to exert too much control in my life and the perception the world has of me through someone else’s validation, that’s fear. On the other hand, if I were operating from a place of love, it would matter significantly less to me whether or not after my best efforts, goals are met, because if it is meant to happen, it will...in God’s good time.


After all, in light of the Incarnation, we human beings, not human doings.


B. The primacy of prayer in the life of every Catholic Christian soul, especially their leaders.

Before the papal conclave in 2013, many of the Cardinals gave a brief four-minute intervention in regard to what type of man the next pope should be. As one among many brothers, the then Cardinal Jorgé Bergoglio, before he was elected pope, made four points. His words are in essence a blueprint for his papacy which emphasizes the importance of the Church going outside of itself to the peripheries of sin, pain, injustice and misery to reach all people. His fourth point however is an essential one in regard to the role of the pope, the shepherd leader among shepherd leaders, and can be applied to every priest and, indeed, to all of us, in whatever vocation we find ourselves. He emphasized that the pope, and by extension every priest, must be a man of prayer – “a man of contemplation and adoration of Jesus Christ.”

Only this will enable the Church to go out to the peripheries and realize her mission.


Pope Francis’ emphasis on prayer is essential in focusing on the basic identity of the priest which enables him to go forth both within himself and in the lives of others in order to encounter God. Pope Francis’ reflection very much echoes the words of Pope Benedict XVI in his first Chrism Mass homily as pope in April 2006. There Pope Benedict emphasized that “The essence of Priesthood is to be a friend of Jesus Christ. To be a friend of Jesus, to be a priest, means to be a man of prayer. Friendship with Jesus is always par excellence friendship with His own. We can be friends of Christ only in communion with the whole Christ.” The implications of this are both profound and powerful. Prayer gives the priest his sense of direction and is a source of joy that evades emptiness in his life, an emptiness which can lead to selfabsorption,

cynicism, gossip and even to the destruction of his own vocation.


It bears repeating that it is essential for us to renew our commitment to prayer, or as Pope Francis put it, “to be a man of contemplation and adoration of Jesus Christ.” It is only through prayer that we will be able to carry out our ministry and bring Christ to the peripheries where we will find Him already present due to our friendship in prayer with Him. As prayer takes many forms, preeminent for a priest are the prayerful celebration of the sacraments, most especially the Eucharist. The Eucharist must be central. As priests, our prayer in the sacraments must be grace filled encounters with Christ for us if they are to be even more of an encounter with Christ for the people we serve. We can perform many liturgical functions and be involved in many different forms of prayer but they must be in true contemplation and adoration of Jesus Christ or we will lose our direction very easily and encounter that joyless emptiness.


Contemplation and adoration of Jesus Christ enables us to encounter the presence of God within us, around us and in the peripheries of life itself. Prayer puts us in touch with grace which is the free, limitless and merciful love of God incarnate in the person of Christ. Through prayer we come to experience that grace not so much a commodity but a person, Jesus Christ.


Very recently, two modern diaries of priests have been presented to us which speak a great deal about the reality that, in prayer, grace/Christ is everywhere. One are the reflections of Pope Emeritus Benedict XVI on his life, resignation and current semi-monastic existence, entitled Last Testament. The other is the private spiritual diaries of St. John Paul II, entitled In God’s Hands. Both of these accounts express the primacy of the priest being, in the words of Pope Francis, “a man of contemplation and adoration of Jesus Christ.” As St. John Paul II expresses poignantly in the aforementioned diary, “The priest who prays becomes a living witness to what prayer is…People expect this from a priest. They want him to be a master of prayer, a man of prayer!”(pg. 166) Pope Emeritus Benedict XVI testified to this particular quality of being a man of prayer in the life of St. Pope John Paul II, in his Testament, “… if you concelebrated with him (Pope John Paul II), you felt the inward proximity to the Lord, the depth of faith which he would then plunge into, and you really experienced him as a man who believes, who prays, and who indeed is marked by the Spirit.” (pg. 168) Both of these diaries emphasize how to grow in prayer daily so that we can experience grace/Jesus Christ in all things and convey Him to others.


things, even as we priests are sustained by the commitment to prayer of our faithful. In the response of every Christian to the mutual vocation to be steeped in prayer we form that “great cloud of witnesses” to which St. Paul refers (Hebews 12:1). Let us all pray for each other, that we may be, together with our faithful, men of prayer – “of contemplation and adoration of Jesus Christ.”


So, how is your prayer life? Would a prayer-accountability partner be helpful?


C. Fostering a sense of your emotional, spiritual, and leadership health.

Seeing, Thinking, Leading (cf: Resilient Leadership; Duggan & Moyer) Resilient Leadership is a framework for both thinking about and leading within human systems. Developed by Bob Duggan and Jim Moyer, the framework integrates all of the key concepts of another theoretical framework called Bowen‘s Family Systems Theory, and applies it to leadership and organizations or parishes/ministries like yours.


Consider these three key concepts from Resilient Leadership. While merely a piece of the entire framework, these three ideas are very helpful in working as leaders and teams: Emotional Process, Triangles, and Self-differentiation.


Emotional Process

In its simplest terms, this concept points to the reality that every organization has both a rational system and an emotional system. The rational system is what we pay attention to most of the time: worship, education, finances, information technology, personnel, policies and procedures, etc. In other words, the rational system includes everything we can observe and measure.


The emotional system, on the other hand, is much harder to observe. It arises from having our parishes populated by human beings, and is driven by the anxiety that is a normal and inevitable part of human existence.

Think about your ministerial experience for a moment. Can you remember a time when there was change or turmoil going on in your parish and speculation, if not rumors, abounded? Or a time when you stepped into leadership as a new pastor or parochial vicar and found your pastoral team opposed to everything you wanted to do? If so, you’ve experienced the power of the emotional system.


Resilient Leadership highlights the importance of emotional process in organizations, and offers tools for observing and influencing this system. This is important because it’s the emotional system that drives human behavior (and ministry), not the rational system. For example, if you spend your energy and time as a pastoral leader focused on all the reasons it makes logical sense to re-organize and on what the new plan will look like, you will fail to address the emotional undercurrents that are actually driving whether others support the change or not.


Triangles

This framework suggests that triangles are the natural building blocks of human relationships/ systems. They form whenever two people experience tension and triangle in a third person in order to manage that tension. The classic example in organizations is when two employees have a conflicted relationship and constantly turn to you, Father, to complain about each other and strongly “suggest”, if not demand, that you “do something.”


Left to fester, triangles can become hugely detrimental to productive ministry and morale. However, the good news is that you as a leader can also have a positive effect on the triangles that you’re involved in. Resilient Leadership suggests that there are two key skills to managing yourself skillfully in triangles and producing positive outcomes:

  1. Stay connected to and define your position with the two other points of the triangle.
  2. Stay emotionally neutral in the triangle (in other words, don’t take sides).

What would this actually look like? Consider a pastor that has two employees that do not get along with each other. Here the pastor first learns to manage his own reactivity to the tension so that he can avoid taking sides. Then he communicates clearly to both of them that the parish mission needs them both, and that he will hold them accountable to find a way to resolve their differences without involving him. While it’s not a cure all, the pastor’s behavior in the triangle gradually lowers the overall level of anxiety and tension and promotes a higher level of functioning from both individuals.


Self-differentiation

Self-differentiation essentially means that you have the capacity to do what “Fr. Mike” did in the previously mentioned example: to define your perspective or take a position, without cutting off emotionally from others. This is typically described as the ability to take clear stands without steamrolling or sugarcoating, while still staying connected. Another way of looking at this is to consider it as a way to help others to “buy-in” to your vision with their thoughts and ideas.


Here the notion of self-differentiation is important. Leading as a Differentiated Self means that you are clear about who you are as a priest and pastoral leader, what you stand for, and are able to communicate that to others while still staying connected to them. A well-defined leader calms a system, because they bring clarity and consistency to it.


The goals here are:

  • Be a calm Non-Anxious Presence means to “embody and communicate an inner calm in a way that lowers others anxiety.” (One can imagine how being rooted in prayer helps here.)
  • Staying Connected means to strike a healthy balance by being “Close enough to influence yet distant enough to lead.”
  • To Lead with Conviction means being able to take tough stands while still staying connected to important stakeholders, i.e. staff, pastoral team members, and parishioners. Sometimes this refers to a capacity for being bold and for taking risks when needed (...not out of a need to control but rather out of desire to influence others through a loving zeal for shepherding).

If Resilient Leadership resonates with you and you find yourself wanting to learn more, consider reading the book. What about you? How do you see the concepts of emotional process and triangles playing out in your parish and/or ministry? How does your level of self-differentiation as a pastoral leader affect your behavior?

By Peter Attridge, PhD, LMFT August 25, 2026
“Uh…trudging. You know, trudging?” If you have seen A Knight’s Tale, you may remember this wonderfully strange scene. William Thatcher comes across Geoffrey Chaucer walking along the road—dirty, disheveled, and apparently having a very bad day. When William asks what he is doing, Chaucer explains that he is “trudging.” He defines it as the slow, weary, depressing, yet determined walk of someone who has nothing left except the impulse to simply soldier on. And if this doesn’t give a good impression of the healing, I don’t know what does. Of course, this is not the inspirational-poster version of healing, or where you wake up one morning, discover that you have finally “done the work,” and suddenly become the emotionally regulated, perfectly self-aware, spiritually mature person you always hoped you would be. In my years of working as a therapist, I have found that real healing is often much less glamorous.Often, healing looks like trudging, slowly putting one foot in front of the other. Then another. And another. Sometimes you make great progress. Sometimes you seem to walk for miles only to discover that you have somehow arrived back at the same place. Sometimes there are beautiful views, sometimes there is rain, and sometimes both at the same time. There are blisters and you seriously question why you thought walking this particular road was a good idea in the first place. Yet you keep going because the horizon is a little closer, things just a smidge brighter. That is the part of healing we do not talk about nearly enough. We Like the Destination More Than the Journey We live in a culture that loves transformation stories. We love before-and-after pictures. We love placing our hand against the camera and pulling it away fully transformed while “Can we skip to the good part?” plays in the background. We love the moment in a movie when the main character finally realizes what has been holding him back, says something profound, and rides triumphantly into the sunset. I’m here to tell you that therapy does not always work that way. Neither does life. You may understand exactly why you react the way you do and still react that way. You may know that your childhood shaped you without knowing how to stop carrying your childhood into every relationship. You may recognize that you need better boundaries and still feel guilty every time you set one. You may forgive someone and still feel hurt. You may know intellectually that you are loved and still struggle to believe it when you are lonely. None of this necessarily means you are failing but it may mean that you are trudging. Healing is rarely a straight line from brokenness to wholeness. It is more like a pilgrimage. And pilgrims, by definition, travel; they make stops, they rest, they get lost, they get sick, and they have to ask for directions. Occasionally they may get waylaid for a long time to build up money, strength, or whatever else is needed to continue the journey. Then they keep going. The Trouble with the Shortcut One of the hardest things about healing is that we want a shortcut, and it makes sense. If something has hurt for ten years, we would prefer not to spend another ten years working through it. If a marriage has developed unhealthy patterns over fifteen years, it would be wonderful if one good conversation could repair everything. If grief has taken up residence in our hearts, we would love to tell it that its lease has expired. But psychological and spiritual growth rarely responds to our preferred timeline. There are reasons for this. Our brains learn through repetition. Relationships develop through repeated interactions. Habits are formed over time. Attachment patterns are not created in a single afternoon, and they generally are not undone in one either. This is one reason therapy can sometimes feel frustrating. A person may say, “I understand this now. Why am I still doing it?” And I tell them that understanding is important, but understanding is not the same thing as transformation. Knowing the road is not the same thing as walking it. And walking it once is not the same thing as learning how to travel it. Sometimes we need to walk the same stretch of road again and again before we begin to recognize the landscape, remember where the pitfalls are, and hopefully learn a better path. There Will Be Stops Every pilgrimage has stops.This matters because we often interpret stopping as failing. Yet, working on ourselves can involve hitting a plateau where we don’t see the effort changing the landscape. But stopping is not necessarily quitting. Sometimes you stop because you are tired, or need to heal a new or remembered injury. Sometimes you stop because you have reached a place where you need to reconsider your direction. There is wisdom in stopping. In therapy, progress sometimes looks like learning to pause before reacting, or noticing an emotion before immediately trying to get rid of it. It may mean taking a breath before sending the text or sitting with discomfort rather than immediately distracting yourself. That pause can feel like doing nothing. Instead, think of it as practice. A person who has spent years responding automatically may discover that there is now a tiny space between feeling something and acting on it. That tiny space can be the beginning of freedom. The pilgrim has stopped. But the pilgrim has not quit. Sometimes You Will Walk Backward Perhaps the most discouraging part of healing is what we call a “setback.”You thought you had moved beyond something and then suddenly you find yourself doing it again. You thought you had learned not to take everything personally. Then somebody sends a three-word text—“We need to talk”—and your nervous system immediately begins preparing for the apocalypse. Welcome to being human! A setback does not erase progress, in fact, sometimes the difference between then and now is not that the old pattern never happens again. The difference is that you recognize it sooner. This means you might recover more quickly, apologize more easily, or ask for help as you need it. Very simply, that is progress. Is it glamorous? No. But eventually you realize the road may look familiar, but you are not the same person walking it. “I Will Make a Way in the Wilderness” There is a beautiful image in the prophet Isaiah: “I am about to do a new thing; now it springs forth, do you not perceive it? I will make a way in the wilderness and rivers in the desert.” —Isaiah 43:19 I have always liked the fact that God does not promise that there will be no wilderness. However, He does promise to make a way through it. And this distinction is so important. We can assume that healing means God will remove every difficult thing from our lives. If we pray hard enough, understand enough, or finally get our lives organized enough, the wilderness will disappear. Reading Scripture tells a different story; that there is a road through the wilderness. Faith does not necessarily eliminate the hard road but faith can give us the courage to keep walking it. As a Catholic therapist, this is where psychology and faith can sit together quite comfortably. Therapy helps us understand our wounds, relationships, patterns, emotions, and behaviors. Faith reminds us that our wounds are not the entirety of our identity; we are not simply the sum of our trauma, our mistakes, our diagnoses, our family history, our regrets, or our worst moments. There is more to the story and sometimes healing is learning to live from that larger story. Pay Attention to the Small Milestones When people are trudging, they need markers otherwise, the road can feel endless. So pay attention to small changes: maybe you handled a difficult conversation differently, maybe you noticed your anxiety before it became overwhelming, or maybe you recognized that your anger was covering sadness. We tend to measure healing by asking, “Am I completely better?” and that is often the wrong question. A better question is: “Am I different than I was?” And then: “What is different?” Progress becomes easier to see when we stop looking only for dramatic transformation. Pilgrims count milestones and we should too. There is something else worth counting along the way: the days themselves. In an earlier reflection, Teach Us to Number Our Days, I wrote about Psalm 90:12: “Teach us to number our days, that we may gain a heart of wisdom.” The prayer is not simply about counting how many days we have left. It is an invitation to pay attention to the days we actually have. When we are hurting, we can become so focused on the destination that we miss the day we are standing in. We spend so much energy asking, “When will I finally be better?” that we forget to ask, “What is this day asking of me?” Maybe today is a day for courage….rest…or an honest conversation. Not every day has to be a breakthrough. Some days are simply mile markers. And if we learn to number those days—to notice them rather than rush past them—we may discover that healing has been happening in places we were too busy looking for it to see. Learn to Travel Light There is another lesson pilgrims understand: you cannot carry everything. At some point, the backpack becomes too heavy. Healing often involves discovering what we have been carrying that no longer belongs to us: old shame, other people's expectations, the need to be liked by everyone. This list could be endless because we all have our things that we carry, even I do. Sometimes things need to be confronted, forgiven, grieved, or accepted. And some things need to be put down. This does not mean pretending the past did not happen, it means refusing to make the past carry your backpack forever. Healing is not always about becoming someone entirely new. It can be about becoming the person you were created to be underneath everything you have been carrying. Do Not Trudge Alone There is a reason pilgrimage has traditionally been a communal experience. People walk together and share food and stories, they encourage one another, and complain about their feet hurting. They offer direction when others are lost. Healing works better this way too, when we share it with others. A good therapist can walk with you for part of the road. Friends and family can walk with you. A spouse can walk with you. A faith community can walk with you. And every now and then, you need someone who can simply say, “Yes, this is hard. Keep going.” Not every problem needs immediate advice. Sometimes the most healing thing another person can offer is presence. Discovering that you are not the only person who has struggled with this particular stretch of road brings a lot of comfort, and power. What Do You Do When the Road Gets Long? If healing feels like trudging right now, a few simple practices can help. Keep your expectations realistic.
 Healing is not a race. Give yourself permission to grow slowly. Measure progress differently.
 Instead of asking whether the problem has disappeared, ask whether you are responding to it differently. Take the next step.
 You do not need to figure out the next fifty miles. What is the next healthy thing you can do today? Rest without quitting. 
 A Sabbath is not a failure of productivity. Sometimes rest is part of the journey. Notice the scenery. 
 Do not become so focused on reaching the destination that you miss the life happening along the way. Accept help. 
 Therapy, friendship, community, prayer, spiritual direction, medical care, or other forms of support can all be part of the journey. Remember your story is still being written. 
 A difficult chapter is not the same thing as a difficult ending. And perhaps most importantly: Do not confuse slow progress with no progress. The Road of Happy Destiny There is a phrase used in Anonymous groups that I find beautiful: “We will trudge the Road of Happy Destiny.” The phrase comes from the Twelve-Step tradition, where recovery is described not as arriving at some perfect endpoint but as continuing to walk the road of recovery, one day at a time. There is something almost comical about putting the words trudging and happy destiny together. Trudging sounds miserable. Happy destiny sounds like a Disney movie. But when we put them together you get something much closer to real life. The road can be difficult and still be good. You can be frustrated and still be healing. You can even occasionally sit down on the side of the road, question every life decision that brought you there, eat a snack, and eventually get back up….I’ve been there. Perhaps this is part of what we miss when we imagine healing as a destination because healing is not simply the place where we finally arrive. It is the person we become while walking. The patience we develop, the humility we learn, the courage we practice. So if today feels like one of those days when you are not exactly flourishing, thriving, conquering, or becoming your best self, perhaps there is another word for it. Maybe you are trudging and this is okay. Put one foot in front of the other and take the next step. Rest when you need to, let someone walk beside you, and look up occasionally. The road you walked is behind you, and when you take the time to see where you came from, things can look a lot better. And trust that the road does not have to be easy to be meaningful. The wilderness can still contain a path. The person who keeps walking, even slowly, even imperfectly, even with a few complaints along the way, may discover that trudging was not merely a sign that life was difficult. It was evidence that they had not given up. That is the strange gift of the long road that we are, perhaps, trudging towards a happy destiny. Thoughts from the Couch From the couch, I have come to appreciate just how rarely healing looks the way we imagine it will. We tend to think healing means arriving somewhere: I used to struggle with this, but now I don't. And while those moments certainly happen, much of the work is quieter. It is learning to recognize an old pattern a little sooner. It is responding differently the next time. It is becoming more comfortable with discomfort. It is realizing that the thing that once knocked you flat now only makes you stumble. That may not feel particularly impressive. But it is. I sometimes tell clients that therapy is less like taking an elevator and more like walking a trail. Unfortunately, there is no express elevator to emotional health. There are switchbacks, rest stops, wrong turns, steep inclines, and occasionally a spectacular view that makes you realize why you started walking in the first place. Also, there is often mud. Lots of mud. The goal isn't to avoid every difficult part of the journey. The goal is to become someone who can walk through those difficult places with greater wisdom, resilience, connection, and hope. That is one of the reasons I appreciate the image of pilgrimage. A pilgrim doesn't expect the road to be easy. The pilgrim understands that the road itself is part of the journey. If you find yourself trudging right now, you don't necessarily need to have the entire road figured out. You may simply need to determine the next step. Next steps look like having hard conversations, creating boundaries, forgiving those that have harmed us, and sometimes it is making an appointment with a therapist and admitting, “I'm tired of walking this part of the road by myself.” At Holy Family Counseling Center, we believe therapy is not about fixing people who are broken. It is about accompanying people as they grow, heal, and become more fully themselves. For those who want it, faith can be part of that journey as well—not as a substitute for sound psychological care, but as another source of meaning, hope, and perspective. You don't have to know exactly where the road ends. You just have to be willing to take the next step. And if the next step feels more like a trudge than a triumphant march, that's okay. Most worthwhile journeys probably do.
By Peter Attridge, Ph.D., LMFT July 30, 2026
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