M.S. in Clinical Psychology, Ohio University, 1996
Predoctoral Internship in Psychology, University of Washington Medical School, Seattle, WA, 1998-1999
Ph.D. in Clinical Psychology, Ohio University 2001
Licensed as a Clinical Psychologist and Health Service Provider in Psychology in Indiana
Yes
Yes
Licensed as a Clinical Psychologist and Health Service Provider in Psychology in Indiana
No
I provide documentation to patients who choose to file their own insurance claims.
In certain circumstances
English
Treatment Method
Other
I practice from a broad psychodynamic base, and specifically from the object relations school. I was also trained in cognitive-behavioral therapy (CBT) and health/rehabilitation psychology.
Speciality
Individuals, Obsessive Compulsive Disorder/Scrupulosity, Married Couples, Reactive Attachment Disorder, Adolescents, Psychotic Disorders, Families, Dissociative Disorders, Geriatrics, Addictions, Eating Disorders, Adult Children of Alcoholics, Sexual Abuse Victims, Depressive Disorders, Anxiety Disorders, Post Traumatic Stress Disorder, Child Bearing Loss, Post Abortion Syndrome, Sexual Identity Disorders
Catholic Faith
THE FOLLOWING EXCERPTS DESCRIBE THE OFFICIAL ROMAN CATHOLIC TEACHING ON CERTAIN PERTINENT SUBJECTS. PLEASE READ THE FOLLOWING EXCERPTS AND INDICATE IF YOU AGREE OR DISAGREE WITH THE STATEMENT. PLEASE FEEL FREE TO COMMENT ON EACH ONE IN THE FIELD PROVIDED.
"For just reasons, spouses may wish to space the birth of their children."… "Periodic continence, that is, the methods of birth regulation based on self-observation and the use of infertile periods, is in conformity with the objective criteria of morality."… " 'every action which, whether in anticipation of the conjugal act, or in its accomplishment, or in the development of its natural consequences, proposes, whether as an end or as a means, to render procreation impossible is intrinsically evil'." (Catechism 2368, 2370) Please indicate if you agree or disgree.
Agree
In a so-called free union, a man and a woman refuse to give juridical and public form to a liaison involving sexual intimacy. The expression "free union" is fallacious: what can "union" mean when the partners make no commitment to one another, each exhibiting a lack of trust in the other, in himself, or in the future? The expression covers a number of different situations: concubinage, rejection of marriage as such, or inability to make long-term commitments. All these situations offend against the dignity of marriage; they destroy the very idea of the family; they weaken the sense of fidelity. They are contrary to the moral law. The sexual act must take place exclusively within marriage. Outside of marriage it always constitutes a grave sin and excludes one from sacramental communion. Some today claim a "right to trial marriage" where there is an intention of getting married later. However firm the purpose of those who engage in premature sexual relations may be, "the fact is that such liaisons can scarcely ensure mutual sincerity and fidelity in a relationship between a man and a woman, nor, especially, can they protect it from inconstancy of desires or whim." Carnal union is morally legitimate only when a definitive community of life between a man and a woman has been established. Human love does not tolerate "trial marriages." It demands a total and definitive gift of persons to one another." (Catechism , 2390, 2391)
Agree
"Techniques that entail the dissociation of husband and wife, by the intrusion of a person other than the couple (donation of sperm or ovum, surrogate uterus), are gravely immoral. … Techniques involving only the married couple (homologous artificial insemination and fertilization) are perhaps less reprehensible, yet remain morally unacceptable. They dissociate the sexual act from the procreative act. The act which brings the child into existence is no longer an act by which two persons give themselves to one another, but one that 'entrust the life and identity of the embryo into the power of doctors and biologists and establishes the domination of technology over the origin and destiny of the human person. Such a relationship of domination is in itself contrary to the dignity and equality that must be common to parents and children'. … Only respect for the link between the meanings of the conjugal act and respect for the unity of the human being make possible procreation in conformity with the dignity of the person." (Catechism 2376, 2377)
Agree
"From its conception, the child has the right to life. Direct abortion, that is, abortion willed as an end or as a means, is a "criminal" practice, gravely contrary to the moral law. … Because it should be treated as a person from conception, the embryo must be defended in its integrity cared for, and healed like every other human being. (Catechism 2322, 2324)
Agree
The church recognizes a validly contracted sacramental marriage as indissoluble. In therapeutic practice, we are to presume the validity of a sacramental marriage "unless, after examination of the situation by the competent ecclesiastical tribunal, [the marriage is declared null, i.e., that the marriage never existed, in which case ] the contracting parties are free to [re]marry, provided the natural obligations of a previous union are discharged." (Catechism 1629) "The separation of spouses while maintaining the marriage bond can be legitimate in certain cases provided for by canon law." (Catechism 1649) "The remarriage of persons divorced from a living, lawful spouse contravenes the plan and law of God as taught by Christ. They are not separated from the Church, but they cannot receive Eucharistic communion." (Catechism 1665)
Agree
"Intentional euthanasia, whatever its forms or motives, is murder. It is gravely contrary to the dignity of the human person and to the respect due to the living God, his Creator." (Catechism 2324)
Agree
"Basing itself on Sacred Scripture, which presents homosexual acts as acts of grave depravity, tradition has always declared that 'homosexual acts are intrinsically disordered.' They are contrary to the natural law. They close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarily. Under no circumstances can they be approved. The number of men and women who have deep-seated homosexual tendencies is not negligible. They do not choose their homosexual condition; for most of them it is a trial. They must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided. Homosexual persons are called to chastity. By the virtues of self-mastery that teach them inner freedom, at times by the support of disinterested friendship, by prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection." (Catechism 2357, 2358, 2359)
Agree
New Age involves a fundamental belief in the perfectibility of the human person by means of a wide variety of techniques and therapies (as opposed to the Christian view of cooperation with divine grace). (2.3.4.1)
It is difficult to separate the individual elements of New Age religiosity – innocent though they may appear – from the overarching framework which permeates the whole thought-world on the New Age movement. The gnostic nature of this movement calls us to judge it in its entirety. From the point of view of Christian faith, it is not possible to isolate some elements of New Age religiosity as acceptable to Christians, while rejecting others.
The New Age concept of God is rather diffuse, whereas the Christian concept is a very clear one. The New Age god is an impersonal energy, really a particular extension or component of the cosmos; god in this sense is the life force or soul of the world. … Even when “God” is something outside myself, it is there to be manipulated.
This is very different from the Christian understanding of God as the maker of heaven and earth and the source of all personal life… God is not identified with the Life-principle understood as the “Spirit” or “basic energy” of the cosmos, but is that love which is absolutely different from the world, and yet creatively present in everything, and leading human beings to salvation. (Excerpted from “Jesus Christ the Bearer of the Water of Life: A Christian reflection on the “New Age”. (Pontifical Council for Interreligious Dialogue)).
Common New Age practices include the use of enneagrams, labyrinths, reiki healing, yoga, transcendental meditation, healing by crystals, psychic healing, reflexolgoy, tarot cards, palm reading, recourse to mediums and psychics, fortune telling and contacting the dead. There are many other practices and techniques that go by various names that are variations of these basic practices and are similarly at odds with Christian faith and are therefore to be rejected.
Agree
Yes
Daily
Bio
Every psychologist’s practice is based, explicitly or implicitly, on certain assumptions about what is good, true and beautiful. These assumptions guide in many subtle ways the psychologist’s actions. In my work, I start from a foundation that what the Church definitively teaches on faith and morals is true. Thus, my practice is based on a traditional Catholic understanding of philosophy, theology, and anthropology.
I am a depth psychologist, and so I work with patients to understand and resolve the underlying problems that cause their symptoms. In the way that I conceptualize cases, depressed mood, anxiety, panic attacks, and so on are symptoms that point to underlying issues that need to be addressed. By way of analogy, if a person presented at an emergency room with intense abdominal pain and fever, it would be inappropriate to limit treatment to painkillers and fever-reducing medications to ease the discomfort of the symptoms. The infection must be addressed in order to be healed of the underlying appendicitis or further trauma and ultimately death may result.
In my theory, all psychological disorders can be ultimately traced back to original sin, the sins of others, and one’s own personal sins, and the effects of these sins. I particularly focus on the person’s capacity to receive charity from others and to love others. Thus, my treatment focuses on removing the psychological obstacles to being able to tolerate being loved by God and others, and to love God and others. I argue that most people do not want to be deeply loved in the sense of charity because if we accept the love of God, it will change us, and the process of change is painful. The disordered parts of self are burned and purified when we receive authentic love. We are also called to give up the lesser goods that we are familiar with in order to be able to receive greater goods that we have not yet allowed ourselves to experience and cannot even imagine with our limited vision.
Appropriate treatment is based on a solid and accurate case conceptualization, so I have worked for many years to become an expert in psychological assessment and testing. I teach psychology graduate students about testing during their practica. When appropriately used, psychological testing allows for a much more rapid and complete understanding of the underlying personality organization of the person and the unconscious conflicts and issues in the individual’s psychology. Again, by way of analogy, it is like a physician using a CAT-scan or MRI to observe underlying pathology in the body. In most cases, I will recommend psychological testing at the beginning of short- or long-term therapy.
My therapy practice is divided into two major sections. In my short-term or brief treatments, the patient generally starts with a 90-minute intake interview and then psychological testing. Afterward, we will spend a total of four to eight hours going through the results of the assessment, focusing on core underlying issues, personality organization, emotional regulation (including prominent defenses), cognitive processes, self-structure and self-image, interpersonal style and relational issues, sexual issues, psychological conflicts, and diagnoses. We then discuss any need for ongoing treatment with an emphasis on what individuals can do without the help of a therapist. The focus of a brief intervention is on increasing understanding and insight into the ultimate causes of the symptoms. The enlightening of the intellect can then help the person use their will more effectively to choose better courses of action. The emphasis in brief treatment is on the intellect, on understanding the self and others better.
In long-term therapy, patients engage in the process of actually working through their underlying issues in the ongoing therapeutic relationship. They test out their assumptions about relationships and work on new ways of relating with me and with others in their lives. The experience of relating differently allows for enduring underlying change in their character structures. The emphasis in long-term therapy is on working through insights and training the will.
Although most of my referrals come from Catholic sources (i.e. priests, former patients, the Catholic homeschooling community, other Catholic clinicians, etc.) I do have non-Catholic patients in my practice. I focus on working with the patient to increase his or her capacity to choose the good. I respect individual’s freedom of conscience without falling into the subjectivism, indifferentism and relativism that are so prominent in our current culture. At the same time, I emphasize that patients have to accept responsibility for their own actions and omissions. Treatment is tailored to the psychological needs of the individual (not necessarily what the patient wants).
I work with adolescents (ages 14 and up) and adults. I do brief interventions with married couples and have more recently started working with engaged couples who want to anticipate problems that are likely to emerge in their marriages. I will work with families in brief therapy.
I consult regionally and nationally with patients. My brief course of assessment, testing and therapy can be completed in as little as two or three days, allowing for individuals to make one trip to Indianapolis. I am willing to consult with other clinicians closer to individual’s residences who can provide longer-term therapy if necessary. I also will send a written report to facilitate follow-up treatment.
A part of my national consulting practice is dedicated to working with priests, deacons and religious who are experiencing psychological problems and are seeking psychological help rooted in the Catholic Tradition.
Perhaps the area I am best known for in secular circles is my research and work with former members of psychologically abusive groups, colloquially known as “cults.” I frequently receive referrals from groups such as the International Cultic Studies Association for Catholics and former Catholics who have been involved with abusive groups. The majority of my expert witness testimony and psychological consultation for the courts is in this area.
I frequently receive referrals from priests who are providing spiritual direction to persons with psychological issues. People with personality disorders benefit a great deal from solid, orthodox spiritual directors who are sensitive to the impact of such disorders on their directees’ spiritual lives. I have spent considerable time over the last five years working on models of effective collaboration between spiritual directors and mental health professionals in working jointly to help these individuals. I have also worked with religious superiors to help members of religious orders make a better adjustment to religious life. I also do psychological assessments for candidates for the priesthood and religious life.
Teaching and scholarship are important to me. I regularly present at the annual meeting of the Society of Catholic Social Scientists, in the division of psychology. I am supervising a Catholic graduate student in a doctoral psychology program and am interested in doing more formal instruction for beginning Catholic psychologists. I have provided continuing education seminars and workshops on psychological topics for Catholic priests. I also am more than willing to consult with other mental health professionals to further their ongoing training. I am open to public speaking engagements.
You are welcome to contact me by phone at 317.536.5482. There is no charge for an initial phone call to find out whether the services I offer may be appropriate for you or someone close to you.
