Counseling Facilitators Experience Life-Changing Moments

Graduate studies aren’t easy. At Divine Mercy University, we see our counseling students hard at work in the virtual classroom as well as on campus during residencies for the Master’s in Counseling program. While on campus for their residencies, students get help from onsite clinical facilitators to develop their counseling skills. Back in the virtual classroom, though, non-clinical facilitators are on hand to facilitate the School of Counseling (SOC) students through course PHT 523: Moral Character and Spiritual Flourishing, which addresses the students' interpersonal flourishing in terms of vocations, virtues, and spiritual resources as they progress to becoming licensed professional counselors. The program has had consecrated women, priests, and spiritual directors serve as non-clinical facilitators. “The people who become facilitators for this are people who have a heart for ministry, and course PHT 523 is for the students to learn about themselves and how they’re growing,” said Laura Mayers, Academic Affairs Assistant for the School of Counseling and a non-clinical facilitator stationed on campus. Unlike their regular courses or the residencies, where both the students and clinical facilitators are on campus, the students are divided into groups of six in a workshop-style structure. They meet  through video conferencing every other week during the eight-week course. The purpose of PHT 523 is for the students to focus on their own journeys of growth, both spiritually and personally. The course assignments are personally intense but also, according to Mayers, forever life-changing.  One of those life-changing moments comes in the first assignment: the Spiritual Life Map. This assignment requires students to illustrate their whole personal, professional, and spiritual development from birth to the present day, highlighting major moral and spiritual events, experiences, and milestones throughout the course of their lives that have enabled their development in virtue.  For facilitator Victoria O’Donnell, who is also the Program Assistant for the Spiritual Direction Certificate program at the university, both the course and the stories that arise from the spiritual life map assignment are sacred.  “I think of Moses and the burning bush,” said O’Donnell, “where God tells Moses to remove his sandals because he was standing on sacred ground. That’s what this course feels like for me. There is a profound, sacred vulnerability in it that leaves me humbled and in awe, and it brings back an experiential awareness of our common humanity. Each of us has our cross, but then we come to the question: what do you do with it?  Will you let it isolate you, or will you allow it to bring you to a place where you can feel your own pain and, in doing so, are capable of feeling someone else’s pain?” As the students become more self aware of their own struggles and their own spiritual development, they gain a special insight that’s critical to their future careers as healers. According to O’Donnell, the program helps them bring their past into a cohesive whole. The course allows them to develop and work with the tools to heal themselves, and gives them a better understanding of how others can work with them, as well.  “When you’re working through and processing your own stuff,” said O’Donnell, “there’s an experiential empathy that’s simply invaluable and cannot be taught -- it has to be experienced. This empathy allows one to have a respect for the other in their own individuality. The students’ processing through their own issues produces an understanding and a valuable empathy for their future clients.”   “I think they develop a lot of self-knowledge, a lot of self-acceptance,” said Mayers. “They develop a greater understanding of how they can lead a group that’s cohesive and enlightening for all involved, but also well-contained. The t experience of a group that’s well-controlled will help them when they’re working as counselors themselves in the future.”    As she hears and learns from each of her group’s personal stories, Mayers believes the facilitators also gain tremendous insight, and come out of each session with tools that they can exercise in their own lives.    “We all make judgments about each other,” Mayers said. “Sometimes counseling students come in with the idea of knowing what types of people they are going to work with and what types of people they won’t work with. But then they sit down with someone they don’t believe they had anything in common with and, in a very short time, find themselves experiencing a love for that person in a very profound way. “Every time someone opens up their life to you, you’re standing on sacred ground,” Mayers continued, “and that person will be forever a part of your heart because they shared their story with you. I look back at some of the experiences I’ve had in the groups, and I have a special place in my heart for each one of those people. You’re forever changed because you got to know someone in a very profound way, and maybe you’re forever changed because you got to know yourself, as well.”     PHT 523: Moral Character and Spiritual Flourishing is course counseling students take within the first academic year of their enrollment. To view a sample video from course, click here. If you’re passionate about helping those who struggle with mental health issues or suffered serious trauma, consider building the skills to do so through the M.S. in Counseling at Divine Mercy University.

6 Tips for Handling Holiday Stress

We always look to the holidays as a time of celebration; a magical time of good cheer, warm traditions, and being with family and friends. We think of it as a time of rest and relaxation, filled with joy and gratitude for all that we have. Despite the surface magic and positivity, the holidays are often accompanied by even busier schedules and events that can seem daunting. For many people, the mere idea of attending large family gatherings, numerous holiday parties, and all the traveling can produce anxiety, stress, and depression. According to the Anxiety and Depression Association of America (ADAA), three out of four people surveyed reported feeling anxious and/or depressed during the holiday season. Holiday parties in particular are a common stressor, especially for those with a social anxiety disorder. For some, they’ll try anything to avoid activities that involve larger groups. For others, the problem lies in attempting to have the “best” Christmas ever, where the thought of something being out of place or decorations falling short can cause significant feelings of distress, as well as fears of disappointing others or feeling that everything they do is being scrutinized and judged.  “There’s just so much that goes into the holidays,” said Dr. Alexis Melville, co-director of the IPS Center for Psychological Services, an outpatient mental health facility located on the campus of Divine Mercy University. “We’re rushing all over the place just trying to tie up loose ends and get everything prepared for the celebrations, but we also tend to self-evaluate how we did throughout the year. There are perceived societal pressures throughout the holiday season that can amplify expectations for ourselves or others, and those expectations can induce a greater anxiety during these times.” You don’t have to succumb to the holiday stress. Here are some ways to help manage the stress this holiday season:
  1. Plan
The holidays may feel like one gigantic party, where everyone is invited and you’re the host. Like with all parties, planning for it is a key practice toward success. Plan your menus, make your shopping list early, and set aside specific days for shopping, baking, visiting friends and other activities. This will help prevent last-minute scrambling for forgotten ingredients. And make sure to line up help for party prep and cleanup so that you’re not doing EVERYTHING.
  1. Be realistic
We love our traditions, but the holidays don't have to be perfect. In fact, they’re never the same. Life changes. Families grow and traditions will change. You can try to hold onto some old traditions, but try starting new ones too.
  1. Set aside differences
It’s no secret that some family gatherings can be tense, but chances are that everyone is feeling the same holiday stress. Try to accept family members and friends as they are and set aside old grievances. Try to be understanding if others get upset or distressed.
  1. Set healthy boundaries
It is easy to feel pulled in many different directions over the holidays, but don't be afraid to make the choices that feel right for you; overindulgence, especially with alcohol, only adds to the stress. Try to get plenty of exercise and sleep during the holidays. Also try eating a healthy snack before the parties so that you don't go overboard on cheese, drinks, and candy canes.
  1. Take a breather
Make some time for yourself. Spending 15 minutes alone, without distractions, may refresh you enough to handle everything you need to do. Find something that reduces stress by clearing your mind, slowing your breathing and restoring inner calm.
  1. Just say no
It’s okay to turn down invitations. We may want to be involved or feel pressured to be involved. Saying yes when you should say no can leave you feeling overwhelmed. Friends and colleagues will understand if you can't participate in every activity. If it's not possible to say no when your boss asks you to work overtime, try to remove something else from your agenda to make up for the lost time. Following these tips and strategies can help you reduce anxiety and take control of the holidays. Despite your best efforts, you may find yourself still feeling persistently anxious, stressed, or sad. Perhaps there was a change in your life that altered how you approach holidays -- a good friend may have moved far away and can’t celebrate with you, or a loved one passed away. If you lost someone dear to you, it’s normal to feel their absence; it’s normal to feel grief in their absence.  If these feelings last for a while and manifest physically and if you’re feeling irritable, hopeless, unable to sleep or unable to perform routine chores, then you should seek out a mental health professional. The IPS Center at Divine Mercy University offers psychological services on a sliding scale basis. Services are offered by supervised doctoral students and are available to both adults and children. For more information, call (703) 418-2111 or email ipscenter@divinemercy.edu.

Miscarriage Trauma Involves Mental Health Need

Step into an examination room at an OB-GYN, and you may find a young couple staring up at a monitor. Little by little, their pure love, joy and anticipation illuminates the room, burying any sense of worry or cautiousness they may have.  But as they both stare up at the monitor--anxious to see and hear the long-awaited music of the beating heart of their first child--they are met with silence. Their radiant eyes become like icicles melting in the sun as they realize that their child is gone forever.  Miscarriages are more common than one would think. Approximately one in four women will lose their baby to miscarriage. According to the American College of Obstetricians and Gynecologists, it’s the most common cause of pregnancy loss, with 80 percent of all miscarriages happening within the first trimester.  Sadly, that one-in-four statistic drives a stigma of commonhood that overshadows the true devastation of miscarriage, allowing friends and family on the outside looking in to feel compelled to offer words of encouragement rather than words of compassion: It’s God’s will; There was probably something wrong; You’ll be pregnant again before you know it This stigma makes it incredibly difficult for parents, especially those who miscarry within the first trimester, as their grief may be less socially acceptable or acknowledged than the anguish of someone who miscarried beyond twelve weeks gestation, leaving the grieving mother feeling that her loss is not valid. “I think it tends to be more of an afterthought,” said Dr. Benjamin Keyes, professor and director of training and internship at Divine Mercy University. He is also the director of the Center for Trauma and Resiliency Studies, which offers training towards certification as Mental Health First Responders in times of disaster and traumatic situations.  “I think parents losing a child is the most devastating of losses,” he said. “I don’t think it ever fully heals. For some parents--depending on how strong their mood towards parenting is--it may actually stop them from the process out of fear of experiencing it again. I don’t think people realize just how bonded parents become to the fetus, nor the emotional changes that happen, certainly within the mother. When there’s a miscarriage, we think ‘well, it almost was.’ We move on and that’s the end of it. But that’s not the case for the person who has gone through the hormonal changes, those shifts in the body. That’s not the case for the people who were in preparation to becoming parents only to find themselves not being parents.”  As miscarriage carries a physical toll on the mother, it also takes a toll mentally, and can be a trigger for mental health issues including depression, panic attacks, flashbacks, nightmares, and anxiety. The grief is comparable in nature, intensity, and duration to that in people who suffer other types of major loss, and a 2016 study showed that four in ten women who experience miscarriage experience symptoms of PTSD Julia Bueno, a psychotherapist in London, England, has experienced miscarriages herself and  specializes in working with women who have experienced pregnancy loss. She is also the author of The Brink of Being: Talking About Miscarriage, where she explains that, despite how common miscarriages are, most are never mentally or physically prepared for the firsthand experience. “Many women,” she writes, “don’t expect it to happen and are not prepared for what it may involve: neither the potential physical--and possible medical--endurance nor the roller coaster of competing and complex feelings that the grief for a lost pregnancy can involve. The sadness, guilt, self-blame, sense of failure and worthlessness, anger, and uncomfortable envy can surprise or even shock the bereaved, who bear all this with no sure sense of how or how long to grieve, nor confidence to talk about an experience that has been relentlessly silenced.”   In addition to the unexpected mental and physical toll, most mothers find themselves at a loss in finding the strength to overcome such a tragic and traumatic experience that’s seen more as an afterthought. But according to Divine Mercy University professor and senior scholar, Dr. Paul Vitz, the struggle is not due to a lack of strength. As part of the module for Dr. Keyes’ course, COUN 640: Crisis and Trauma: Prevention and Treatment, Dr. Paul Vitz explains why some people who have experienced traumatic obstacles may struggle to overcome them. “I think in many cases,” he said, “the person who has failed to overcome those obstacles is not without many strengths and could really overcome them. But they haven’t been given any guidance. They haven’t been given any help. They haven’t been shown any strategies that might work.” Fathers are also affected by the same grief and, for them, the grief is twofold. First, there is grief for the mother, but also feeling an overwhelming sense of needing to set all grief and emotions aside in order to be strong for her. But then there is the individual grief for the loss of their baby with whom they had already forged a bond. This twofold grief can develop into what psychologist Dan Singley sees as the most common reaction for dads who experience a miscarriage: a profound sense of guilt.   “The guilt is very often the result of the fact that he himself is struggling,” said Singley, who is also the media chair for Postpartum Support International. “He’s got a lot of anxiety and depression but doesn’t feel entitled to it — kind of like, ‘Hey, I’m not the one who lost the baby, so what right do I have to be taking up her emotional bandwidth with my issues?’”    As our knowledge of the mental health risks and consequences that arise with miscarriages and infant/pregnancy loss grows, so does the need for mental health professionals to intervene with those parents in their time of need. The students at Divine Mercy University are being trained to address these parents’ needs as they cope with their grief. And the faculty work on both training the students and developing coursework that helps them be prepared to reverse the stigma around some of the less visible sources of grief, like miscarriage. “We do a lot in terms of parents,” said Dr. Keyes. “That is certainly a focus of the Catholic Christian Meta-Model of the Person (CCMMP): parenting and thriving within families. I think it does a good job in addressing family issues. I also think the focus in our courses does the same as we discuss family processes and family struggles across the lifespan of a person.” The Catholic Christian Meta-Model of the Person is unifying framework that integrates philosophy and theology with the psychological sciences. As one of the nation’s leading graduate institutions, Divine Mercy University is training students to identify, address, refer and treat both individuals and families who are suffering from depression, PTSD and other trauma-related disorders, with the specific mission to help patients flourish through the lens of the CCMMP. One excerpt from the document shows this focus on the family: Interpersonal relationality is first developed in the family, which is the basic unit of society. Humans have both a natural need for family and natural inclinations to establish families, that is, inclinations toward the goods of marriage and the procreation and education of children. All families, regardless of structure, deserve support, including assistance for the difficulties they face (Chapter 2). “That’s one of the functions of the helping professions,” said Dr. Vitz, “to give opportunities for new growth--for new flourishing--as a way of overcoming things that, in the past, the person was really depressed by or felt controlled by and felt, if you will, victimized in a way that made them passive, sad, withdrawn and without hope. That’s one of the things our programs focus on: How to provide strategies and ways of overcoming the past so that you can move hopefully and positively into a more flourishing life.”  Access to psychological services through the IPS Center at Divine Mercy University are available on a sliding scale basis. Services are offered by supervised doctoral students and are available to both adults and children. For more information, call (703) 418-2111) or email ipscenter@divinemercy.edu.

Unfolding the Person with Positive Psychology

This past September, the Abat Oliba CEU University in Barcelona, Spain, held the first European Congress of Christian Anthropology and Mental Health Sciences. The purpose of the congress assembly is to address the separation between mental health sciences and Christian anthropology, and to deepen the holistic vision of psychology and health sciences. Divine Mercy University’s senior scholar and professor, Dr. Paul Vitz, was in attendance to present the Catholic-Christian Meta-Model of the Person (CCMMP), and spoke with reporter Jordi Picazo from ZENIT. Below is the transcript of that interview:   Jordi Picazo: Dr. Vitz, you work intensely in the field of anthropology/psychology, and more specifically in the fields of philosophical and transcendental anthropology and the psychospiritual dimension of the human being, to recover knowledge about what makes us human. Is this an urgent task today?  Paul Vitz: We are immersed in a global cultural crisis when it comes to recognizing what is specific to the human person. And there are those who say that there is no nature and therefore we can manipulate the human person -- biologically, genetically, politically -- at our whim. And this is done using ideology or even science, as a "shotgun loaded" to change the concept of the person. So now we have animal and human hybrids, we have people who identify with animals, we have the same transsexual ambiguity and these are signs of the loss of understanding of what the person is. They are creating a huge identity crisis both on the right and on the political left.  Both sides of the political spectrum are responding to this. The left responds by saying that there is no identity, that there is no human nature, that we can manipulate the person and force them to our liking, sometimes with a cultural pressure that aims to define it superficially, other times even thinking about getting close to some scientific current and creating people -- biologically freaks, hybrids, essentially monsters.  [caption id="attachment_900" align="alignright" width="350"] Dr. Vitz, seated 2nd from the left, also took part in the round table discussion: "The spiritual dimensions as human dimensions in Psychology".[/caption] On the right side there is a return to identity based on race, ethnic identity, nationalisms. And this is the tradition in many cultures throughout history, that of the struggle of one tribe against another tribe. In this context you can refer to, for example, Anglos and Saxons against the Celts two thousand years ago in England. So we have always had group identities based on race or language, or geographical settlement. And if you reduce everything to that, you reduce everything to a crisis that has lasted since ancient times. And as a result you reduce the person to the culture you want and to any parameter you want, because by controlling biology and culture the person is reduced to an already archaic and certainly fascist crisis. You decide -- or a crisis of confusing and meaningless self-referentiality.  There has to be an intermediate position. Those two extremes are new forms of idolatry. People who identify with the extreme left or the extreme right are at the bottom worshiping a human solution of life that leads to no solution.  So in our meta-model, we define the person at a theological level, at a philosophical level and then at a psychological level. The three definitions are compatible with each other although they exist on three different conceptual levels, each with its own epistemology. We also explore that the understanding of a person is not only the understanding of their traumas and their past pathologies. Instead, we are very much in line with the positive psychology movement, which is not explicitly religious, and we are in line with the notion of "unfolding," in a sense of flourishing. Once we know what the human person is, we can know what it means to "unfold." To unfold is to move toward the objective of the person, that for which we are made. But we cannot unfold unless we know what we are and what we are made for. We present the idea that we have been made to display a vocation, a vocation for personal spiritual growth, to adopt a relationship of commitment to some state of life such as commitment in marriage, a celibate life or religious life. And we are thus committed to deploying ourselves through a form of work and creative leisure that helps society.  And this is what we offer in our meta-model: a profile of the nature of the person with whom I believe that the majority of reasonable people will be able to agree and which they may face formally and seriously, even if they are not Christian. With some modifications this model is also appropriate for Jews, and possibly for atheists. So we propose to define the nature of the person in dimensions that all thinkers must finally address: on the paths of theology, philosophy and psychology, since to "unfold" the person requires purpose, morality and levels of understanding above basic psychology. And this is what is new in our meta-model, the integration of these disciplines in a way that reinforces each other.  Jordi Picazo: "Deploy" and empower, don't you always use them as synonyms?  Paul Vitz: Empowering is about ourselves, it is still an art of self-worship, people who have a lot of power often compete and attack each other. So, what you get by giving people more power is creating more conflict. Because power is not what we are supposed to aspire to. We are supposed to work toward a love of donation toward the other, toward the "unfolding" of our abilities. In this way, empowerment is strictly a primarily secular term used to affirm that we will give women power so that it can be as powerful as men. And what this means is that men and women will fight harder.  Jordi Picazo: You have commented that your team at the DMU (Divine Mercy University) is trying to do with psychology the same thing that Saint Thomas Aquinas did with theology. What are the risks and dangers of leaving this urgent task of shaping the foundations of human nature to reductionist disciplines?  Paul Vitz: That's right. This model, as we have made it known, is the response of Saint Thomas Aquinas to modern psychology. The danger of reductionism is that there is no understanding of what purpose is, or what it means to unfold. And that is how we end up reducing our condition to a material substance that can be manipulated at will according to the form of power at your disposal, whether it is social power or biological power. That is only the self-referential man, because at the end of the day it will be a game of power: in these cases there is no purpose in life, there is no meaning for the person, and at this moment the absence of purpose and sense of life is already wreaking havoc on both the extreme right and the extreme left.  That is what reductionism brings you, at the end of the day, without a more transcendental meaning. Now, certainly there may be other concepts of transcendental meaning, you may have a transcendental sense of being Jewish, which may be mostly compatible with ours from the Catholic-Christian point of view, but in any case we have the two great commandments - plus what we are individually called to be able to "unfold": we unfold loving God and others. And that cancels the extreme right and the extreme left.  Jordi Picazo: Regarding the double commandment of love that you mention in the New Testament in the Bible of "Love the Lord your God with all your heart, with all your soul and with all your mind.” This is the main and first commandment. The second is similar to this: “You will love your neighbor as yourself (Mt 22,37-39)." It occurs to me that the second part is too important to forget and is often forgotten by many. But if you don't love yourself, how will one love one's neighbor? I believe that all this has a lot to do with personal healing and "unfolding" as a result of the therapy you propose.  Paul Vitz: That is the function of a good psychotherapy. The clinical psychotherapist or therapist is talking to someone; and almost always with a "someone" who in a way is locked in a "prison." Prison are the mental structures that that human person has created and that hurt him. And your job is to get him out of that prison. And in our meta-model there is much of the development of the last hundred years in these areas. After all, if God created you, then despite sin and abuse you are basically good. And this implies that it is a sin to hate yourself whom God has created.  As a patient, what you want to do with your pathologies is to understand them consciously in the first place, and then what you are going to do is to establish, in some way, a positive agenda to be able to get away from them and leave them behind toward a new flourishing or unfolding of the person: leave behind your traumas and sources of suffering. As a therapist this means that you have given patients more freedom. But simultaneously you must be able to provide them with the understanding of what freedom is for. It serves to "unfold," and we provide you with the description of what it means to deploy.  Jordi Picazo: It seems that there is a need to clearly articulate the language for this type of speech, since the language can also be manipulated.  Paul Vitz: Absolutely true. And that is the reason why our meta-model is the coordinated work of many people over 20 years of effort. And although the three editors have led this development for a long time, we must recognize so many others who have contributed. It is not only a personal achievement of any of us, but a group effort carried out systematically through intellectual debate and formal meetings over years of arguments about how we would present it to the general public. And it is thus important to insist that what we offer is a framework, and that is precisely why we describe it as a meta-model. It is a framework that consists of 11 basic premises: three theoretical, two teleological and six structural.  Our meta-model is not a particular theory of therapy, nor is it even about how to apply therapy to your patients. We say that we will introduce some new ideas with which we will work, or that we will discuss: aspects such as the call to virtue and the call to a vocation, or how we will "unfold" once the therapy is over. It is a "goal"-model, "above." It is not a theory about personality, it is not like Fourierism or Unionism or the line of work of Carl Rogers, as I explained before.  Jordi Picazo: Has the "theology of the body" of John Paul II influenced this study?  Paul Vitz: Yes, it has had a great influence. And, in fact, John Paul II had finished publishing that material, his anthropology, a year or so before we started working on these problems. Then, yes, in many ways this work has been our response to his concepts and also a response to Benedict XVl's vision that psychology and theology can rely on each other. This is one of the ways to extend reason beyond mere experiment, beyond reductionist thinking.  Read the full article The Catholic-Christian Metamodel of the Person is integrated into the coursework at Divine Mercy University. It is the lens through which students determine the best ways to diagnose and treat common psychological problems. Sign up to learn more.

DMU’s New Campus Officially Opens

Twenty years ago, a handful of students, instructors, and psychology professionals met in a small space in Arlington, VA, and began the very first semester of the Institute for the Psychological Sciences (IPS). This resulted in the launch of a new vision and mission to integrate traditional psychology into harmonized mental health science and therapy practices with a Catholic-Christian understanding and a focus on the dignity of the human person.  [caption id="attachment_868" align="alignleft" width="250"] Bishop Michael Burbidge cuts the ceremonial ribbons with Divine Mercy University President Fr. Charles Sikorsky, marking the official opening of university's new home campus in Sterling, VA.[/caption] On September 8, the IPS, now known as Divine Mercy University, marked the opening of its new campus in Sterling, VA. Mass was celebrated in the university’s temporary chapel by Bishop Michael F. Burbidge, and was followed by the annual President’s Picnic for guests and the school’s faculty, staff, supporters, and a student body that has grown significantly in its 20-year existence.  “Our university’s ability to launch a new academic program, gain and maintain accreditation status, and transform from a dozen students to nearly 400 is a reflection of (God’s) unfailing guidance along the way,” said Fr. Charles Sikorsky, President of Divine Mercy University, in a press release. The dedication drew a crowd of over 200 attendees, including Loudoun County's Bo Machayo. Loudoun County has worked diligently with the university in the renovation and construction of the new campus building. [caption id="attachment_856" align="alignright" width="274"] Religious Sisters of Mercy of Alma, Michigan, were in attendance for Divine Mercy University's ribbon-cutting ceremony in Sterling. Two are students in the university's doctoral program in clinical psychology.[/caption] “I would like to welcome you to Loudoun County — the greatest county in the entire country,” he said. “We have Divine Mercy University here now, and you can’t get much better than that.” Machayo is the Chief of Staff to Phyllis Randall, a mental health therapist and the Chair at Large for the Loudoun County Board of Supervisors. For Machayo, whose mother is also a mental health therapist, the addition of Divine Mercy University to Loudoun County not only represents a great service coming to the area, but also confirms a testament that he has learned throughout his life. [caption id="attachment_858" align="alignleft" width="156"] "Thank you for making Loudoun County your home." Bo Machayo spoke for Loudoun County at the dedication ceremony.[/caption] “One thing that they both have taught me,” he said, “is that mental health is health, especially in today’s day and age. Loudoun County is the fastest growing county in Virginia and sixth in the country. There are a lot of services that the county is going to need as it continues to grow. Having Divine Mercy University here is especially important because it allows people to be trained here, but also provides a service here that are going to be necessary for Loudoun County and the region in general. We consider it a great blessing to have Divine Mercy University here.”  You can find coverage of the ceremony from The Arlington Catholic Herald here
About DMU
Divine Mercy University (DMU) is a Catholic graduate university of psychology and counseling programs. It was founded in 1999 as the Institute for the Psychological Sciences. The university offers a Master of Science (M.S.) in Psychology, Master of Science (M.S.) in Counseling, Doctor of Psychology (Psy.D.) in Clinical Psychology, and Certificate Programs.