The Internet Murders - Continues

“Chapter 3 The hooded figure sat at the library computer. She was not there tonight, which was not surprising. She would be in the hospital for some time. The thrill of the kill seared through the dark figured body. This last one was more exciting than the first. The second, well he was in the way. He had to be terminated like an annoying fly. But this one, the special one now, would get hers, in due time. She would be the favourite toy for a while, and then, when it was time, she would be finished off as well. The hooded figure was not prepared for the feistiness in her. So much resistance was not expected. This would not happen again. A second mistake would not occur. Art needed to be perfected. These women were all trash. The way they spoke on line, all wanting to be desired, not alone. They wanted the Shadow and the Shadow wanted them. Each and every one of them would become the Shadow’s victory and “Wonder Woman” – well, she would wonder all right. The Shadow would be watching the mouse very closely. She would be the chosen one to finally complete the Shadow. ***” Excerpt From: Silva Redigonda. “The Internet Murders.” iBooks. https://www.silvaredigonda.ca

HOW THE CULTURAL ELEMENTS OF POST-MODERNITY ARE ACTIVE IN MY IMAGE OF GOD, SPIRITUALITY, PRAYER, THEOLOGY, MINISTRY AND WAYS OF LIVING, FEELING AND INTERPRETING; HOW THESE POST-MODERN DYNAMICS ARE ACTIVE IN MY CHURCH COMMUNITY

I have cut and pasted an essay for you which I wrote during my post grad. As I read it, I thought of the changes from there to now. People who I am reflecting on in my essay are no longer around. Anyhow, what my priority is now to re-design my own web site (redigondapsychotherapy.com). I want to do it myself for economical reasons. So, please continue to bear with me. There is only so much time in a day and I am balancing it all quite well. I am making more time for fun, now that I am fully vaccinated and spending time with others in kind. I was just given about 6 more books to read and I am looking forward to it. I still have to get up to date with all the routine medical stuff after taking a hiatis during COVID. I also got my flu shot early this year, while last year it was almost impossible. Once my web site is finished, I shall let you know and you can take a peak. For now, here is another assignment. By the end of the week I will post more from "The Internet Murders". Bye for now. HOW THE CULTURAL ELEMENTS OF POST-MODERNITY ARE ACTIVE IN MY IMAGE OF GOD, SPIRITUALITY, PRAYER, THEOLOGY, MINISTRY AND WAYS OF LIVING, FEELING AND INTERPRETING; HOW THESE POST-MODERN DYNAMICS ARE ACTIVE IN MY CHURCH COMMUNITY By Silva Redigonda HOW THE CULTURAL ELEMENTS OF POST-MODERNITY ARE ACTIVE IN MY IMAGE OF GOD, SPIRITUALITY, PRAYER, THEOLOGY, MINISTRY AND WAYS OF LIVING, FEELING AND INTERPRETING; HOW THESE POST-MODERN DYNAMICS MAY BE ACTIVE IN MY CHURCH COMMUNITY My understanding of the post-modern world is based on the authors Gallaghar and Borgman. The next ten pages will reveal what that understanding is in development with the authors. Borgmann describes postmodernism has a movement marking an “emerging divide between two epocs.”(Borgmann, p 48) Gallaghar describes postmodernism as remaining “largely in a mode of refutation.” (Gallaghar, p 87) The author continues that cultural post- modernity is beyond critiquing negatively. For some, it provides a new humility that is an opening to faith and, “For others, it is a lethal form of relativism that undermines all truth claims.” (ibid. p 87) Borgmann agrees that there is a division of how postmodernism is viewed. Some welcome a post-modernist label for their work, while others are “offended” by it (Borgmann, p 48). I view postmodernism as a process of recognition and protest and of moving ahead. I view post-modernism as a new view from one that has exhausted itself. I view postmodernism as a recognition that things are not always as they seem. I view postmodernism as a foundational shift of saying no. I view postmodernism as a movement towards a new spirituality; a new inclusiveness because for God there are no outsiders. We are in an era of exploration. We are no longer white and Western. We are a combination of all people around us and we are moving towards a new era of being one. There is a collectiveness; a unity. People are more educated. People are asking more questions. Curiosity is encouraged. There is an expectation. People need to have things make sense to them. All this and more is post-modernity. I agree with Gallagher and Borgmann that there are different views regarding postmodernism. Some feel that it is all negative, others positive, while still others seem to find its’ meaning within the spectrum of the two. Borgmann depicts a cultural change in economics. Large companies, “have shrunk or disintegrated” (Borgmann, p 62). Borgmann adds that though the American economy appears to be declining, others such as “Japan” and “Germany” are thriving (ibid, p 62). Gallagher’s post-modernism distrusts institutions as manipulative forms of oppression by the powerful (Gallagher p 89). As corporations dismantle, jobs are lost and people are faced with a new reality. How will they feed their families? How will they pay their mortgages? Can they continue to live in their homes? Where do they turn to? How do they deal with such a shift? Corporations redefine themselves into other companies, others merge in unity such as the banks in attempting to hold on to their massive power, still others take advantage of the low cost of labour in third world countries, paying pitiful wages for long treacherous work, in poor conditions. The paradigmatically post modern firm is a small group of well educated people, eager and alert to find market openings and to fill them quickly with high-quality goods and services. Informed cooperation is second nature here, a necessity of prosperity. (Borgmann, p 77) In Educational Psychology I learned that in post-modernity the entire concept of competition needs to be re-examined because it does not work. Only by cooperation and brainstorming together rather than against each other can we be stronger. And in a work shop for the career woman I learned that five years is the length of time one should be prepared to work in this post-modern world. Work pensions, stability and loyalty to an employer for a lifetime will shortly be behind us. I agree with Borgmann that post-modern cooperation, would be sustained not by a rigid structure but by shared information and flexible adaption.”(ibid, p 77). In the process the poor grow poorer and the richer become richer while the middle class struggle to maintain their status. What does this do to our spirituality? We seek help. There are those who feel betrayed by governments, who turn to others for help and others are helping. There are those who turn to God, even those who deny God, are seeking God. They call this spirituality and prefer it to the concept of religion because, “postmodernism does not so much reject atheism as assume it.”(ibid, p 90) Some find themselves growing closer to God and others scramble also with others for a new definition of God. Both return to a classical world of mythology and/or Jesus in a movement to find meaning in their lives that supersedes the situation they find themselves in. They look or deny God but it is God who they search for, for meaning of their existence in a world that seems fragile. “Postmodernity, at least in some of its tendencies, is much less sure about atheism.”(ibid, p 92) Postmodernism becomes about relationships with God and with each other. It is also about our relationship with ourselves. We look into the past “because in order to go forward we also need to go back.”(ibid, p100) By looking at our past we try to regain the importance of relationships with God and with each other. As my friends have lost their corporate careers here at home and I see them either suffer or content to slow down, I feel an ongoing transition that is not quite finished and therefore I agree with Anthony Giddens who “argues that it is premature to label our age postmodern” (Gallagher, p 91) . Yesterday, another friend from Germany informed me that her position after seventeen years has been terminated because her company is dismantling. Germany too is affected. Fortunately, she is financially secure. Already, my German friend is determined to redefine herself and start again. But not all are so strong. How is this cultural element of post-modernity active in my image of God? I have always felt that there is so much we do not know and understand. We have the Bible. We have Jesus. We have our Pope. We have prayer and a sense of another; at least I am aware of God. But it also does not make sense to me. Perhaps I am a dreamer. Perhaps I like to focus on good. But my eyes are not closed. Postmodernism is a turning point of looking at how we can help each other and our community. God is very much around and I can see God in all this mess. I was sitting in a bakery shop, shortly after taking a second retirement and starting school at Regis. I was wondering if I would be able to make it on my pensions. I was eating a pastry and drinking a coffee and feeling the stress of change. I felt a presence in the seat beside me or at least from the area and I then felt comforted. I did not understand it but I know it was related to God. I know that I can return to the working force at anytime but I have given myself to God and to me. In my living room, while deciding if I should go to Regis, to study theology or go to Ryerson for a Masters in psychology, I said to God, that I had lived my life the way I liked for my first half and the second half my life will literally would belong to God. I am more conscious of God of being everywhere and within us at the same time. In this second term of life, of postmodernism, I want to continue to help people in a different way than I did before. I want to validate who they are as people of God. We have globally made a mess of things and now we have to fix it and it can only be done in my opinion with God’s help, returning to values bestowed by Jesus. Who is God in this post-modernity? I don’t really know. My image of God is consistent. My image of God is transcendent. My image of God is the person who walks down the street, young or old, beautiful or painful to the eyes. I see God in all beauty. I see God in nature. I will look at my pet and marvel at her beautiful face and I will look at my other pet and tell him that God smudged him when he designed his face. My prayer is usually a discussion with God and I try to hear God. Too often I do not hear anything unless I am in crises and then I feel; is it God? I go to communion and feel something in my central core. Is that Jesus? I know there is something but I am not really sure of the image, only the sensation of God. I keep company with those who I feel are kind. I extend my arm to those who need me and I prepare for a ministry of counselling so I can be a pillar for those who suffer. I want to minister to anyone but strictly from a place of Catholicism. I realize there is poverty in my church community, but somehow it is being missed, denied or rejected. A professor once said that Christmas begins during this date and ends at this date and my mind ventured to what Christmas is to me. To me Christmas is all year. I wish that the festivities and warmth and exchanges can last all year. In my church I know that there are people poor in spirit and poor in finances. When at Christmas people donated food items, I learned that people called the church for some of that food. Yet, it had all been sent out. When I suggested that we have our own food bank, I was instructed by parishioners that people in our church do not need food; they only want food taken care for them so they can use their money for other things. This tears at my heart and I must talk to the pastor to try to persuade him that there is a need for some members. Why not have a food bank in a church? This will be my project this summer. This is part of postmodernism. It is recognizing needs and doing something about it or trying to. Having poor people in my church is a new concept that was not recognized before and still is not by too many. With new immigrants from the third world, low paying jobs, and others losing theirs, a new class of people is coming to my church which did not exist before - a poor class. This is not being seen by all, even our priests. This may be related to the concept that, “Churches are perceived as being part of the naïve and authoritarian past.” (Gallagher, pp 89-90) This extends to my theology. As a theological student I ponder how during Holy week, I must prioritize my study and papers before celebrating Lent. This is the second year that Holy Week took a secondary role. Yet when I was working, I had the four days off and thus could devote myself entirely to God. I wonder that the Classical view of Adam and Eve is still recited literally and ponder why? This too I am sure will change because things need to make sense now for people. In amongst all this imbalance, “Work is replaced by shopping and the fetish of style” (Gallagher, p 90) and “banks offer you dozens of ways of protecting and profiting from your money.”( Borgmann, p 74) This extends to money that one does not have. This is borrowing off mortgages with astronomical interest rates, bank loan sharks, and credit cards which seem to be the only source of payment in a post-modern culture. People with too much money and little time for anything else can enjoy the abundance of services provided for their benefits. “…it [the service industry] provides intangible goods, it needs no space for its offerings.” (ibid, p 74) This can range from those who will worry for you, “about your dog’s diet, the safety of your child…the mess of your files…”(ibid, p 74). You can find a service for absolutely anything including how to declutter your home. At the other side of the spectrum you have people who cannot manage to live on the minimum wage and hospitality continues to expect you to pay for his employee’s wages with tips. It is no longer to insure prompt service. Tipping is to ensure these employees can afford to eat. This is what I ponder when I have horrendous service and still tip. Jesus had a soft spot for the poor and this image is extended to me. I too have a soft spot for the poor. Perhaps, it is because my father was poor when he was a boy. My mother often told me that my dad ate so much because there was so little for him during the war. My father never spoke of it and never complained. He worked hard and saved his money and tried to instil those values in me. I sponsor a child with world vision and donate but I do not give much, unless there is a disaster in the world. I have put myself first and right or wrong, I continue to do so financially. I do like fine things but I do not need to buy the latest or best. What I buy I use until it is dead. My oven is green. My television died after 28 years of service. But, I did replace it with the best after its demise. I do not shop on Sundays and if no one else did than it would become a day of rest for those who have to work on Sundays without wanting to. I buy what I like for clothing and keep it until it is worn. I put on my front lawn anything that can be recycled and that includes placing any items I do not need anymore but that can be used by someone. I do not need to take it anywhere because all is picked up and used from my front lawn in my neighbourhood. I rarely shop at Wal-Mart and if others did the same there would be no Wal-Mart. I realize my power as an individual. When the city came out with saving money by using water at specific hours for washing clothes, I called them and informed them that I would wash my clothes when I wanted and that all this was doing was exploiting the poor. It is the poor who will try to accommodate the city and it is the poor, with God knows how many menial jobs, who need to wash when they can. I buy my prescription drugs locally and it was my father who impressed upon me that this is what I should do. And so, I no longer get my prescriptions at Costco at cheaper prices. I support the little man as much as possible and within my ability. I will stop when I am shopping to listen to a stranger’s sad story. I will buy a pie from a stranger whose husband no longer has a job and this is the only way, a wife can try to support her family. And in church I make that extra effort to be approachable to the poor so that they can come to me not only when I am Eucharistic Minister but when they need me to read something for them or to explain something to them. One priest remarked that we live in a wealthy area [from his perspective] and chastised people for going inside and locking their doors when he was walking in the neighbourhood. He found that people were doing this when a stranger, not well kept, was walking through. I call this fear. The priest remarked that the man could be God. I thought of an older man, some years earlier who was caught in the rain and he huddled to the neighbour’s tree next door. It was pouring and the wind was brutal. I was concerned that he might be struck by lightning. I offered him my enclosed alcove. I asked him if he wanted a coffee and he said yes. So I made him a coffee with the sugar and milk he wanted and along with a cookie which he also accepted. I brought it out to him. I ensured he was dry but did not invite him into my home because I did not know who he is. I never saw him again. There is so much crime that never existed before with such magnitude in our city that apprehension has become the norm. This I suggest is also part of postmodernism. Another infliction of post-modernity is loneliness. Computers have replaced the, “the social connective tissue that is made up of voices and shouts, of gestures and expressions…” (Borgmann, p 69). Computers also allow people to do most of their work away from the workplace, thus removing the person from the social exposure related to work. Borgmann offers an example of computers in restaurants to demonstrate limited communication for the promotion of efficiency, “ …no other communication between waiters and waitresses and kitchen staff is normally permitted…it obviates disputes endemic in most restaurants... ” (ibid p 69). Gallagher writes of how he and his students, “discussed how in postmodernity the fate of the self deepens into a new isolation and loss of connections.” (Gallagher, p 92) I have been to five funerals this semester and as a result, I realized I lost connections with too many relatives and old friends. First it was work and then it was school that kept me focused for the moment. I realize that I am missed and that I to missed those connections. I am intent in renewing old relationships this summer between semesters. In my image of God, I see Jesus reaching out to the poor, the sick and the lonely. Jesus always cured, encouraged, and motivated. He was a teacher for us to do the same. I have asked for coffee time at my church so the poor and lonely can communicate with others and have some type of socializing. This is also good for the not so poor so they are not leaving the church service to go to their respective comfortable homes but encouraged to look into the faces of others and not only see the similarities but also see the differences. This has been turned down because there are four masses of three different languages and the English speaking mass is last. It is felt that the English speaking population would be considered favoured if there was coffee served after that mass. Coffee after each mass is not an option. Oh, for Christmas to be extended Lord, for at Christmas we have many functions, even after the English speaking mass. I see division, rather than unity by the services done in different languages. If the mass was said in only the English language perhaps people would see other cultures and recognize them has fellow brothers and sisters in Christ. Even if the mass was done in different languages at the same time, segregation might not be so visible. But this is not noticed by my church and therefore Coffee hour is still a vocation not lost to me. I spoke of this to my mother and she told me that when immigrants were coming to Canada in the past, they would have a separate service in the basement of the church. At least now, they share the same space. When I offered free counselling and parishioners came to me for it, it was at Our Lady of Lourdes where they came to me for counselling, more than 10 miles from where they could have gone if there was space within our own church. Still they did do that weekly for an entire year without complaining. I love my church and my priests. They do the best they can. We all have different perspectives. I pray that God leads me to where I am expected to be and do the most within my ability. I love the comfort of my home. I love my pets and family and friends and I love to socialize. I have always been drawn to people and love parties. Yet, I know that there are people who are alone, who are not socialized and who do not have friends. I make myself available to them as a person and as a counsellor. I see an open honesty and goodness in them. There is so much work to be done in the post-modern world. On Good Friday, and I received a flyer at my home from a fellow parishioner. It was an advertisement that two neighbouring Catholic churches were holding a procession which would pass along my street. The group would gather at one church and walk passes my church and then stop at the second Church. It was requested that a candle be lit and placed on the verandah while the procession passed. I decided to light several candles and brought out an angel (it was pointed out to me by a friend that I have angels in every room. I had not noticed). As night fell, I waited for the procession to arrive. A police vehicle led the sea of lights walking down the hill. It was blocks of people. The policeman remarked how amazing it was as he drove by me. I responded that it was wonderful, never taking my eyes away from the people. I noticed two neighbours who are not Catholic bring out a candle and light it and unwanted tears stained my face. It was the first time during holy week that I had felt touched by the Lord’s passion. At this moment watching Catholics and non Catholics coming together to marvel as crosses and a statue of Mary made its way past our homes, I felt that this was the best that post-modernity had to offer. There was only a mysterious aura of awe. No words were necessary. At this moment I felt proud of my country and church. I felt proud that there was a unity of the faithful and that it touched all. There was a silence as people walked by. I noticed the porch lights coming alive as people who had no candles lit their verandahs. People from other streets came to ours to watch. Though I have seen many processions walk by my house and elsewhere, none impacted me as much. We are living in a world of post-modernity. The authors have clearly depicted a time of computers and economic change that requires and is getting a renewal of attention. With this change there is a movement towards relationships. Our economic culture which has failed to sustain us is crumbling and we are redefining ourselves as people in relationship with each other and with God. It is a new generation that is more educated, more spiritual, and is asking more questions. We are aware of change as we are forced to see our needs revamping. Systems in place are changing. Corporations that have grown strong and powerful are collapsing. Through all this unsettlement, relationship is becoming important not only with ourselves and each other but also with the other – God, if realized or not. Bibliography Borgmann, Albert. Crossing the Postmodern Divide. “The Postmodern Critique of Realism. Chicago: University of Chicago Press, 1992. Gallagher, Michael Paul. Clashing Symbols: An Introduction To Faith And Culture. “The Postmodern Situation – Friend or Foe? London: Darton, Longman and Todd, 1997.

Bringing you up to date about me - How about me?

Today I am attending a 6 hour webinar with “Sisters in Crime.” I have had to put my book aside once again. I know that I could finish it all if I could be isolated for one month with only coffee and food and my pets. However, I work for a living which I enjoy. I have had to turn down webinars once again which I would like and learn from, but unfortunately I am already booked. I have appointments now up to December. I am also getting up to date with my physical health which my doctors have been patiently waiting for me and so now take full opportunities with bringing me up to date. I am fortunate to have a good physician and eye doctor. Both worked through the pandemic and saw their patients. It was me saying no, not til I am fully vaccinated. Now I am, with Pfizer. I have become more patient with people who are not. I ask and learn, that some are simply scared not understanding that that they have more to fear from getting COVID. Another person told me that she didn’t believe COVID existed until her mother got it. Others are confused because of the false information. Others are concerned of how our levels of government provide confusing data. What do I think? I do think that our government is doing its best. Can it do better? Of course, but perfection does not exist. I think we need to enhance our education system. I didn’t learn about vaccines until I studied, “Medicine, Biology and the human body.” It was a first year course. I think we need to provide this in high school perhaps more simplified. As I mentioned before I was forced to drop Science in high school because I refused to dissect a frog. That stopped me from moving on to other courses because it was a pre-requisite. That was a shame because I love science. I know that students in university still suffer because they feel forced to do to animals what they find unethical. It is when they stop suffering that they need to worry. I think that if a student finds something difficult such as dissecting an animal they shouldn’t be forced to drop the course unless they require it for their profession. On a lighter note, as you know Revenue Canada killed me this year, so my Accountant knows by now that he is fired, and will not be surprised when I don’t see him next year. I am still paying back more than I thought was possible. So, I have booked two courses for next month, one for Corporate taxes and the other for regular individual business. I haven’t decided if I shall return to doing my own taxes or find another Accountant. I learned from Revenue Canada that Accountants making errors is not uncommon. The question is how much should I do myself? When I do my own taxes, I separate my private practice from my books. My accountant did not. I thought that was the reason I was getting more than usual. I figured they know where the tax breaks come from. I know that I don’t want another year of gathering all info in this computer age. Another thing I have to do now is set up a new website. I have https://www.redigondapsychotherapy.com . Go Daddy offered to do it for me for a discounted price, but it is still too high for me at the moment so that is my next project I want to try to start next week by watching the video and slides. I have used my old site for 10 years it appears which I also did myself. I notice my photo is pretty lame too. I always change my look, so does it really matter? I haven’t done a professional photo yet because I don’t want to disappoint my clients when they actually see me. My shopify for my books is up to date. That was done for me, but I need to make the changes. If you want to buy one of my books or ebooks, feel free to do that at https://.silvaredigonda.ca. I also brought my car in and of course it is struggling on its last legs. Beginning January next year, I will be increasing my prices for new clients by 10.00 a session and another 10.00 a session for the year later, for new clients at that time. I have not increased my prices for some time to try to make it affordable but it is not practical to do so. There are so many resources in Toronto where people can get free care or pay a minimum. I have also dropped all EAP’s. I think that most of my colleagues who have a lot of experience tend to do that - at least people I know. I now suggest that potential clients contact their insurance companies to determine if my name is registered with them or if they cover Registered Psychotherapists. They are provided with a receipt after an online session which they can provide to their insurance. It is always up to the insurance company if they want to accept a particular professional college. This is determined by the employer with what coverage they want for their employee. So that is one less concern I have. I was toying with the idea of being an International consultant since I cannot provide actual therapy world wide due to restrictions. However, I can consult. I am always surprised how much coaches charge world wide and my own colleagues. I was floored the first time I heard it form a fellow student during a web design course I took. She was charging about four times more than I was with a minimum of education. Most of her clients were Asian. I have been told many times that sometimes people judge your qualifications on what you charge rather than your qualifications. I understand that, but I wouldn’t feel right about it, unless it was based on salary on a sliding scale but I don’t want to do that. So that is bringing you up to date. For right now my private practice is where I want it. I don’t have time to consult world wide right now. I am just a one person operation and so I need to ensure that I have balance for fun as well, even during this pandemic. I hope you have a nice weekend. I thank you for reading my blogs. I hope you gain something from it. I usually share what I lean if it is applicable. I do post my old papers when I am starving for time. I have to record all my education hours which I insert in my resume and save for my college. CAMFT also wants a record of my continuing education so I need to catch up on that as well. I normally provide you with the notes and then record the time so that will be coming because my deadline to myself is December. Have a good weekend. Feel free to check my websites. I need to utilize my other sites as well, but it is here that I like to talk to you and bring up to date with everything. Don’t hesitate to ask a question if you are curious about something. Take care.

Confidentiality Case Study – Marital Secrets

Reflection Paper One Silva Redigonda Ethics for the Practice of Psychology provides a case study regarding a psychologist who after many months of providing marital counselling to a couple has since been contacted by the husband asking him to testify at a custody hearing. The psychologist contacts his client’s lawyer to learn that the wife’s numerous affairs will be used to deem her unfit as a mother. The psychologist also contacts the wife who insists that the confidentiality of the counselling sessions be maintained (Truscott, 66). For the purpose of this reflection paper, I am the aforementioned psychologist. (I am in reality a psychotherapist) I will reflect by examining the facts of this case, my ethical values, my theological reflection and my conclusion based on Truscott and Crooks readings. Examining the Facts As I examine this scenario, questions come to mind. What kind of documentation do I have regarding this case? Did I articulate clearly the confidentiality of our sessions? Informed consent means that the client understands the benefits and risks that a psychologist provides and agrees to the conditions (Truscott, 56). In accordance with (IAW) The Canadian Code Of Ethics (Code of Ethics) 1.24, one is to “ensure in the process of obtaining informed consent that at least the following points are understood …. Confidentiality, protections, and limitation…’’ (Truscott, 57). Confidentiality is stressed and standard documentation clearly reveals that, though there is nothing legally binding for the clients to not reveal what is discussed in counseling. The Code of Ethics 111.14 reveals that one should “be clear and straightforward about all information needed to establish informed consent including mutual responsibilities, possible conflicts….” (Truscott, 58). But to what degree is it possible to provide “all” information? Though clients have access to their files which has been established by Case law, McInerney v. Macdonald (1992), the Supreme Court stipulates that there is “not an absolute right to access; a client may be refused access to the records if it can be established that doing so would result in harm to either the client or to a third party”(Truscott, 72). In this case the harmed party would be the wife. The female client clearly does not want anything in counselling to be revealed. The lawyer in this case does not mention a subpoena. This may be a ploy to get information. I would consult a lawyer to determine how I should be phrasing my responses to not accidentally reveal anything that may breech confidentiality or that may incriminate me in the process (Code of Ethics 11.30) (Truscott, 68). My female client who I have reached has requested that I keep the information from the sessions confidential. This is in IAW the Code of Ethics, 1.43 (Truscott, 67). However, if my client did agree to this would I not have a responsibility to advise her that it may not be in her best interest? Should I not recommend a lawyer for her in this situation? Though both husband and wife were my clients and I have a responsibility to them both, at this point my female client is in the most vulnerable position since any release of information occurring in counselling may be used against her by her husband. The Value Statement of Principle 1 indicates that the psychologists have a greater responsibility to one in the most vulnerable position (Truscott, 71). Even if my client has had numerous affairs, she may be a wonderful mother to her children. Therefore, her extra marital affairs are not an indication of her motherhood. My Ethical Values As a Roman Catholic I do believe in the sacrament of Holy Matrimony. However, I also believe that when two people can no longer live together and their souls are darkening perhaps it is best to divorce. I think the children in this scenario are being used by the husband in his attempt to get sole support, or to hurt his spouse. This is merely speculation. Things can get very messy in court and though marital affairs can have an effect on the children, in this situation it is unknown what the children know and if it is damaging to them. Does divorce or affairs affect my judgment? No. My concern would be the professional ethics of this situation surrounding confidentiality. Theological Reflection I think of birds that mate for life as an example of God silently telling us his wishes. I marvel at the animal kingdom that make their young such a priority. Dear Lord, please continue to guide me in your wisdom. Help me make the right choices with the free will that we have been given. Conclusion There are many complexities that may occur regarding confidentiality. It is best to be very clear and have signed documentation by all parties so that when confidentiality is in jeopardy for whatever reason it should not be a surprise. I think we need as a profession to re-examine our existing documentation and revise and update wording on a continuous basis resulting from amendments in court. In this scenario, I as a psychologist (remember I am a psychotherapist. This was a class assignment and is not my case. It is hypothetical) did not release any information to the lawyer. There was no court order and even if there was, I would not be providing any information without my own lawyer present, or in a court room. Neither would I, in a real situation contact my client’s lawyer. There would be no need for me to do so. That the lawyer is not contacting me in this situation is interesting. The lawyer has no legal obligation to contact me and knows very well that I cannot divulge information.

Medical Assistance to end lives in Canada - Tid bit

Almost 7,600 Canadians received medical assistance to end their lives in 2020, up 17% from 2019. You already know my views from previous blogs. It breaks my heart.

The Internet Murders - https://www.silvaredigonda.ca

“Father Francis was looking at and focused on the web site that his penitent had talked about. He was concerned. Normally, people come to confession, he provides them some penance, some encouraging words and eventually forgets about them, unless it is twisted. He usually tires after hearing confession. It weighs on him – so much pain out there, so much guilt, and so much abuse. He did his best to guide and offer solace. He wondered how effective it was for some. They returned with the same sins over and over again. He needed to discern. This last man’s confession bothered him. He found him disturbing. There had been a foreboding sense of evil, before he even spoke, but Francis could not pin point it. As the man confessed, Father Francis felt the hairs of his arms rise. Maybe he was tired. When was the last time he had a holiday? He would go to Parry Sound for the weekend to replenish his own soul. He would rest.” Excerpt From: Silva Redigonda. “The Internet Murders.” iBooks.

Period Poverty - Police bashing and Happy Thanksgiving

While watching the morning news I was stunned watching the Province report from Shoppers Drug Mart, a new program to supply children and young women with sanitary products for their menstrual periods because apparently some don't even go to school during their cycles because they cannot afford the products. This will be a new program to supply schools with the products. Some other provinces have joined this initiative. Are we becoming a poor country? Of course not. This all came about because of an advocacy group which I never heard of before. So why can't parents afford to buy basic needs? I understand that the Federal Government wanted to raise the minimum pay which my province objected to. Who benefits? I try not to get involved in politics, but when people suffer due to poverty how can I ignore it? It appears we may need to revamp the entire system. Can we? What does it take? It is clear that the rich get richer and the poor, poorer with the middle class struggling to remain so. This gets me angry because if girls cannot afford to wear what they need, than I need to ask, can they afford to eat? We need to wake up and smell the coffee. All this drama about corporations flying to space is nice but why not use a bit of that money to ease suffering? I live in Toronto which has many resources for the poor. Just yesterday the Toronto Police were gathering food for two divisions in Toronto considered needy. I notice that people who have immigrated to Canada and have become successful are at the forefront to help those less fortunate. I wrote to one city official who I had voted for this morning that I was disappointed at how he targets the police. I won't be voting for him in future. There is no solution in bashing people who have impossible jobs. We have a high criminal element in Toronto with people committing horrible crimes when out on bail. That is a problem. I see that problem and how it affects survivors and families of those who are killed because of guns and violence and drugs. I also understand the drug dealers who make money and gain respect which they never had before. How do we resolve problems? I strongly believe we need to upgrade our education for younger students. We do that by upgrading expectations from the Education Board. We need to reach out to children to offer them a safe place where they can share their experiences with a zero tolerence for bullies. Yet, the bullies need help too so their family lives need to be investigated. So, now that I spoke my mind, how was your day? We will be enjoying Thanksgiving this weekend. If you are in Toronto and can't afford it now is not the time to be too proud. Take advantage of the resources available. Unfortunately I am also aware that people who do not need help go and get resources, pretending to need it. Please stop that. If you can afford it, leave it for someone else who needs it. Let's all do something nice for someone this Thanksgiving. It may be dropping off a non-expired food product or toy where needed. It may be just be a smile for someone. It may be a listening ear. Because of the pandemic, Thanksgiving for me will be spent with my little delightful family. Keep safe and Happy Thanksgiving.

Summary of the Development of Trinitarian Dogma (Theology)

Summary of the Development of Trinitarian Dogma Silva Redigonda Part One Providing an outline this particular way was due to my review of classnotes, readingings and some of the tape recording in class to date. It fulfills instructions 1a in helping me pull it all together so that I can fulfill the task of the second portion. This may be considered a blend of your request for my way of helping me pull it together and your request of the latter portion of a chart from scripture to Dogma. Outline Who is God? Not, what is God? Three in one and one in three = Trinity Tasks - Understanding and notion of Doctrines (gradually developing) Research – data – interpretation – some canons; some rules – meaning Dialectics – differences are contradictory Conversion or not Problem of relating to Trinity - Thinking modern thoughts - therefore, do not think modern 1st century Judaism – God > therefore, if not God, created by God- eschatology –monotheism/ Not God Two dogmas – 1. Mystery 2. God acts on behalf of God’s people. Shift - over time Israel provides a shift - spirit and word. Spirit only given to Kings and prophets. King mediates to the nation. Prophets guide and announce something new. -Duality - Wright (more than one divine). Hebrew accepts other religion but it is not God. Easter – Resurrection – we see Jesus who was dead and is now alive (reason) - Spirit poured out onto us. Jesus is God – recognition and reconciliation of Jesus – scriptures open to us – mission. Easter changes everything - Jesus is God and God is Jesus – The Holy Spirit acts and God is one and one in three. God as Father, God as Son and God as Holy Spirit. Scripture -John to the Philippians – proposes a shift. High Christianity vs. low Christianity John – will not find human Jesus Christ. (word about, work of :Cross; word of:Ministry, word of human origins, the word. Revelation – starts giving names of the Holy Spirit. Holy Spirit has personal name. God is on trial at a certain point. God makes a judgement. Communion of God. Father giving to son and the son giving to the father and Holy Spirit receives everything from the father and the son and the spirit bears witness and gives back. Obedience of Jesus, the Father and Son work together because one is obedient to the other (two can do the work of one). Mark – (behavior) only human Jesus. The word of Jesus: Ministry – how Jesus got to the cross; Jesus performs that belong to God alone. (claim authority over law, forgives sins and drives out demons). Jesus speaks own authority. Messianic secret. Depicts Jesus before Easter. Who Jesus is and who God is. All things lead to Son of God. Development – mutual neutrality of Jesus Christ and Holy Spirit. Paul - Jesus is raised. Luke – goes further: human origins. Stops at Adam. One humanity in Christ. Interested in overshadowing Mary. Spirit at conception. Mathew – interested in origins of Jesus. Focus on Israel. Jesus is Israel and reveals God. Spirit at conception. Obedience of Jesus, the Father and Son work together because one is obedient to the other (two can do the work of one). Early Christians – story of Jesus as story of God’s own obedience. There was no issue that Jesus was human. The pivot is the revelation of who God is. 1st movement – a WAY 2nd movement – ascribing agency (spirit becomes the subject – a verb) 3rd movement – Luke – exploring depths of this agency. Mutuality between Jesus and the Holy Spirit. Things need to be clarified so – Dogma Pray text, Pray 3 in one and one and three MOVEMENT FROM SCRIPTURE TO DOGMA GK philosophy and culture cannot accept a suffering God. God is abstract. Proclamation of Christ as God is a scandal. How to proclaim the gospel through new meaning? Church Theologians 2nd century Gospel of Ebionites - on the day of his bapism Jesus is begotten as Son of God, by the Spirit entering him (adoptionism). Accepted by Byzantium, Theodotus the Younger and Artemon (end of the 2nd century). -^ rejected by mainstream church and considered heretical. Later second and third centuries Monarchian school at the beginning of third century. He himself made himself a son to himself. A Father makes a son and a son makes a father thus reciprocally related out of each other to each other cannot in any way by themselves simply become so related to themselves, that the Father can make himself a Son to Himself, and the Son render Himself a Father to Himself. ^(argument) with God anything is possible. Tertullian (IN THE WEST) - Father and Son – two different entities are needed. I cannot be my own father or my own son. Trinitarian counter position – God the Father implements the salvation of human beings with the help of the son and the Holy Spirit. The Father is distinct from the son, being greater than the son, inasmuch as He who begets is one, and He who is begotten is another Demonstrates in Praxis 11, that Monarchians have no scriptural proof Origen (IN THE EAST) [died 253/4} (most educated in his time [probably]) Put forward Logos theology grounded in both the Bible and philosophy – decisive attacks on Monarchians. Like other Logos theologians, more concerned about distinction rather than unity in God. Origen described Father, Son and Spirit as three distinct hypostasis. Therefore, three entities with their own existence and real presence, and their distinction is expressed. He designated these three as being one. No other beings are good in themselves. God is first and only. All that is spiritual is eternal and only the material is transitory. God is the creator of all. Arius – born circa 260 – theology from the Alexandrian milieu strongly shaped by theology of Origen before him. Dispute over Arius occurred circa 318. If the pre existent son of God had a beginning, then he did not exist before he was begotten, created and set up. God is therefore, true God. The Son of God is not true God, he only bears the title God. The Son belongs more on the side of the creatures, who also came into being from nothing. The son is so radically subordinate to the Father that in Arius’s view he cannot know the nature of the Father. Therefore, Christology no longer a threat to monotheism. Excommunicated circa 318. Bishops of Nicomedia and Caesarea supported teachings Bishop Alexander of Alexandria warned fellow bishops against intrigues of Arius and followers. Also counters Arian doctrine that the Son has a beginning. Council of Nicaea (325) deliberations began and held in Gk. Eusebius was offered the opportunity to justify himself with a creed. It had become customary in the dispute over Arius for opposing parties to sum up their theological views in creed. Council fathers to work out a creed chose the theology from earlier creeds which were undisputed, namely pre-existenacne of the Arian dispute. The term homoousios belongs in the anti-Arian repertoire of the Council of Nicaea. Council Fathers also condemned the core thesis of Arius including that Son of God had once not existed. Fathers also used the terms hypostasis and substance (ousia) as synonyms and did not distinguish them (poses a problem in the future). Question : Are Father, Son and Spirit three distinct entities or only one was not answered at Nicaea. Banished dignitaries such as Arius and Bishop Eusebius of Nicomedia were rehabilitated and had to adhere formally to the official church. Years after Nicaea, in the east of the empire, a witch hunt against Nicene Bishops began. Marcellus – like the Monarchians at the beginning of the third century central concern was the unity of God. Creator God of the OT and the savior are not two Gods but one and the same God. Moves further in the field of pre-existence Christology and confirms (against Arian thesis) that the Son really is God’s own and true Logos. Emphasizes that the divinity of the Father and of the Son is indivisible. Athanasius and Marcellus were banished to the west of the empire so that peace could come to the east. In 337 Constantine dies there and empire is divided between his three sons. Son Constantine allowed banished bishops to return but in due to unrest in 339 they leave. 341 – a synod took place in Rome without Eastern participation. Verdict – rehabilitated Marcellus and Athanasius and at the same time accused the theologians of the East of being Arians. 4 different formule are associated with the Synod of Antioch. East and West divided in church politics and theology and incapable of union on their own. For this reason political support was seeked from Ermperor Constans, ruler of the western half of the empire. Circa 342 council met – none of the disputants reached the theological stage which would be the binding tradition of the church decades later. However, problems not discussed at Nicaea were now openly on the table. 351 a synod in Sirmium 350’s revival of Arianism. This new version is also called Neo-Arianism. Used concept of begetting to express the difference in substance between the unbegotten Father and the begotten Son. The son is like or similar to the Father in substance. In reaction there was a counter-movement in the East. Emperor Constantius also anxious of Neo-Arianism rise. 357 Constantius organized a small synod in Sirmium to give discussion on a new direction. Result: Rivals agreed on a joint text, fourth formula of Sirmium, dated 22 May 359. New Years Eve 359/360 all present bishops in Constantinople finally signed a creed (synods 30.2-10) 362 – negotiations in Alexandria – the orthodox content of the different theologies was established. 381 – second ecumenical council – a Synod of the bishops of the East (orientated on Neo – Nicene theology). Pope not invited. Only one Western participant Bishop Acholius of Thessalonica. Canon 1 which the council passed proves the bishops still recognized the Nicene Creed. With the council of Constantinople the crises that the theology of Arius had sparked was overcome, in the East of the empire. Canon laws. Part 2 This paper will examine the dogmatic development from the end of Nicea to Constantinople II pastoral application of reflection reaching out to the spirituality within each person. The Council of Nicaea deliberations began in 325 and were held in the Greek language. Council Fathers condemned the core thesis of Arius including that the Son of God had once not existed. Fathers also used the terms hypostasis and substance (ousia) as synonyms and did not distinguish them which would become a problem in the future. Subsequently, what was not answered is the question, are Father, Son and Spirit three distinct entities or one? We may examine the differences of two Creeds, the Creed of Jerusalem indicates the Son of God as the only “begotten Son of God”, while the Nicene Creed” … from the substance of the Father, God from God, light from light, true God from true God, begotten not made” The difference being created and not made. What is basic at Nicaea is what you can say about the father you can say about the son. The statement that“ ‘true God from true God is also anti-Arian’ ”(Dunzl, p 56). Circa 342 Serdica council met and problems not discussed at Nicaea were now being dealt with. This could have been an ecumenical council as intended but the Bishops of the East refused to take part in joint sessions with Marcellus of Ancyra and Athanasius of Alexandria were present (Dunzl, p 79). The Eastern bishops also once again condemned, doctrine of there being three Gods or that Christ is not God; that neither Christ nor the Son of God existed before the ages or that one and the same is Father, Son and Holy Spirit, that the Son; that the son is unbegotten or that one and the same is Father, Son and Holy Spirit; that the Son is unbegotten or that the Father did not beget the Son by decision and will” (Dunzl, p80) The Western assembly continued to meet in Serdica. It had two tasks, to safeguard the rehabilitation of Athanasius (had been banished to the West of the empire so that peace could come to the East) and other deposed bishops legally (Canon 3 of Serdica). The Bishops of the West wanted to give binding expression to their faith and to publish it in an encyclical (Dunzl, p 80) . Questions raised are: Is there only one divine hypostasis as the West taught or are there three as the East taught? Neither the West nor East could provide a convincing answer. In the 350’s an unexpectant revival of Arianism also called Neo-Arianism, occurred which did not meet with undivided approval among the Bishops (Dunzl, p 89). In reaction there was a theological counter-movement in the East which maintained the Eastern doctrine of the three divine hypostases but at the same time wanted to separate itself clearly from Arianism. Neo-Arianism believed that “the Son is like or similar to the Father in substance (Gk. homios Kat’ousian) One can also express the relation of the Son to the Father with the adjective homoiousiso, so in history of dogma the representatives of this doctrine are designated Homoeousians. The two Greek adjectives homos and homoios have the same meaning and express likeness but with different nuances. Homos can mean “like” as indentical; homoios “like” as similar. Since two things that are like each are not identical, this is the problem. The traditional East taught that God, the Father and God the son cannot be identical with each other, since that would be modalistic thinking, they are therefore two distinct hypostasis, each with his own ousia, individual substance. A breakthrough to a conception of the Trinity which would pave the way to the future and ultimately overcome the dispute over Arianism is the pioneer work by Basil the Great. Both supporters and opponents of the Nicene Creed had used the terms hypostasis and substance (ousia) as corresponding to each other. The West and the Old Nicenes around Ahanasius of Alexandria had always started from one divine substance and at the same ti8me one divine hypostasis to safeguard monotheism. The East spoke of three divine hypostases (three existing realities). The two terms “substance and hypostasis” was also customary for Basil. However, Basil learned to keep the two concepts apart due to the controversy with Arian (Dunzl, p 106). The key basic insight that Basil has is that the Spirit has his own divine operation. The Spirit is God. God works the difference. A great moment in Church history is the negotiations in Alexandria in 362. Here there was an understanding of opposing parties and a clarification of terminological differences. The orthodox content of the different theologies was established (Dunzl, 106. Here in pastoral terms one might be able to recognize and respect the language, difference of opinion

Addiction panel in recovery - webinar

This week I attended a two hour event webinar. The title was Recovery Day: Navigating a life in Recovery. It was worth two education hours and I need 20 hours which I surpass each year. I didn’t realize that this was about addiction. I have attended so many and as you know I like to have a wide range of education and experiences. I won’t identify who held it because it was obvious to me that this was for the intent of marketing their organization. Though I think they are good, I let clients form their own opinions and encourage them to navigate and explore options. I think that clients should make their own decisions, especially if they have to pay for it. Unfortunately, mental health is becoming big business. I do recommend CAMH, because it is free and their resources are excellent. They also have lots of funding. All of the panel and the host speaker had been part of the program and offered high praises. I did not hear of the percentage of recovery and of how difficult the process was with examples. The first speaker emphasised kindness towards addicts. The word kept arising and I pondered how much she must have needed kindness during her journey and may have lacked it. The rest of the panel were men with the exception of one who now works part time for the institution. There was general attention to identifying emotions. I find that imperative in all types of conditions and therapy. However, it is always up to the client and their comfort level of how deep they want to go or can go and at what point they are ready to do so. They talked about setting boundaries and it is something that everyone should consider having. They encouraged involving children with groups of children or alone if they are acting out. They indicated it can be hard for children and I concur. They talked about the importance of following up with their groups after being released. One male who is gay indicated his coping tool was drinking. I find that this is common. I have actually asked people what their coping tools are and they quite frankly say drinking, thinking it is an appropriate tool. It is always nice to hear personal stories. And that is what it is - their stories. There are commonalities and then there are differences. They did talk about families and I have seen addicts and families together and sometimes separately. Sometimes there are also personality disorders and then there are multiple addictions. It can be very painful for everyone and there is often a lot of blame and acting out. People may be at different stages. They don’t think there is a problem, that it is the other person’s problem. Addicts also identify they may have a problem but are not ready to deal with it, that they have a problem but can’t deal with it now; that they acknowledge that they have a problem and are ready to deal with it. The latter is where my job is easier. I offer resources such as attending AA, going to a treatment centre for admission or as an outpatient. Joining groups, Al-Anon for their families to help them understand and cope. I also employ psychotherapy and have them examine new tools and hobbies and mindfulness. It is hard work and people may or may not be able to work at it at the moment. They need to feel ready or be at their lowest point, reaching rock bottom and losing their jobs, families etc……Sometimes families have to step back to heal themselves. This week I also read an article from Psychology today Oct 21, issue and it had an interesting account regarding men versus women by Dr Lantie Elisabeth Jorandby. I have to admit that though I see women, I have seen more men with addictions. It is usually when they have reached a point that they have to. Dr Jorandby states that her female patients may see her after struggling with alcohol for two years. The men she sees may take as long as five to ten years to reach the same level of addiction and sickness. She adds that a report in Alcohol Research and Health 2006, suggests women are less likely to take that step than men. I found this interesting because I would like to know more about the statistics of that. Is it correlated only or is there some evidence such as men being bread winners etc….. I have found that it is normally because people are about to lose their livelihood when they seek help but it is mainly to appease others unless they have come full circle to admit that they do actually need help. Dr Jorandby also talks about Gender-Specific treatment in rehab centres, due to specific gender - specific treatment. Anyhow that is enough about addiction for today. I have written about addictions numerous times in previous blogs. Have a good weekend. Stay safe. What do you think?