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.

Suicide Among Leading Causes of Death in U.S.

September is Suicide Prevention Awareness Month, and you may have seen the videos on the news, YouTube, Facebook, LinkedIn, Instagram or other media platforms that are meant to raise awareness of suicide, especially that of suicide by veterans with the 22 Push-up Challenge. But suicide affects everyone and sparks many different emotions among the living. Whether that person was a veteran who saw combat, someone who made you laugh, someone with gifts and creativity that you admired, or someone who’d smile and nod at you while on a walk in a quiet neighborhood, the death of that person by their own hand is bound to leave you sorrowful, sympathetic toward the family and, overall, incredibly confused. In March of 2019, Dr. Melinda Moore Ph.D., presented a lecture at Divine Mercy University entitled "How to Understand Suicide and its Aftermath: From a Scientific & Faith Perspective."  She is a licensed clinical psychologist and an assistant professor of psychology at Eastern Kentucky University. She also sits on the board of the American Association of Suicidology. She shared her first-hand experience of suicide -- when her husband killed himself -- and how it affects the living. At the time, her husband was a chemist and grad student at Ohio State University. “This was, without a doubt,” she said, “the most emotionally and physically painful experience of my life, and it changed me in a very profound way. What I experienced was an incredible professional and personal rejection. I realized that, when I returned to work, that something different was going on. There was something about this experience I shared in the taint of what he had done.” During her presentation, Dr. Moore referenced the article “Struggling to Understand Suicide” by Fr. Ron Rolheiser, a priest in the Missionary Oblates of Mary Immaculate (OMI) and the president of the Oblate School of Theology in San Antonio, Texas. “All death unsettles us,” writes Fr. Rolheiser. “But suicide leaves us with a very particular series of emotional, moral, and religious scars. It brings with it an ache, a chaos, a darkness, and a stigma that has to be experienced to be believed. Sometimes we deny it, but it’s always there, irrespective of our religious and moral beliefs.” We all know the great actor and comedian Robin Williams, who brought so much laughter and joy to us from the stage and the silver screen, left the world shocked when he commited suicide. Chester Bennington -- the voice of Linkin Park, one of the most successful rock bands of the new millenium -- took his own life at his California home while his family was away on vacation nearly a year after his good friend Chris Cornell (Soundgarden and Audioslave vocalist) committed suicide, and fashion designer Kate Spade fashioned a suicide note before committing suicide at her apartment in Manhattan, New York. Even in a small town like Warrenton, Virginia, an elderly couple was discovered deceased in their home when their home healthcare provider discovered a note on their front door saying not to enter because of their suicide in the residence.  In each of the cases just mentioned -- like many others -- there were symptoms and warning signs that went unnoticed or neglected. Williams and Bennington had both battled addiction and depression throughout their lives. Williams was even being treated for depression and anxiety before his death, and had been diagnosed with Parkinson's disease months before. Bennington’s widow admits today that she’s more educated about the warning signs leading to her husband's suicide: hopelessness, changes in behavior, and isolation. Neighbors and friends of the couple in Virginia, including Sadia LaRose who had lived across the street from them, compared them to Romeo and Juliet despite their health and financial burdens. But LaRose admitted that she would have intervened in some way had she been aware of their plan. “If any of us knew, we would have gone over there to try to stop it,” said LaRose, as reported by the Fauquier Times. And it’s not just adults, veterans and celebrities. Children also struggle with suicidal thoughts and impulses. In 2018, a new study released by the American Academy of Pediatrics showed that more kids are either contemplating or attempting suicide. That study was followed by the August death of 9-year-old Jamel Myles of Colorado, who committed suicide after telling his fourth grade classmates that he was gay. In May of 2016, Billy Sechrist discovered his 15-year-old daughter, Shania, after she committed suicide in their Pennsylvania home. A freshman in high school, Shania had left a note explaining that, while she loved her family, she couldn't bear the pain of being bullied any more. The following winter, an 8-year-old boy, a third grader in Cincinnati named Gabriel Taye, was beaten by bullies at school and, two days later, young Gabriel ended his life in his own bedroom Suicide is the 10th leading cause of death in the United States. It is also the second leading cause of death in the world for those aged 15-24 years and is often considered a public health emergency. In the aftermath of suicide, we are often left with the hopelessness of hindsight, telling ourselves, “if we had only known, we would have done something to stop it.” According to a recent report released by the Centers for Disease Control and Prevention, the suicide rate in the United States has jumped 33 percent since 1999, with over 47,000 Americans ending their own lives in 2017. The report also showed that public funding to research, prevent, and combat suicide is far below that of research of other leading causes of death and conditions with lower mortality rates. The National Institute of Health spent about $68 million on suicide last year. The NIH spent nearly twice as much researching indoor pollution, over three times as much on dietary supplements, five times as much studying sleep, and ten times more on breast cancer.    "What I’m just painfully aware of is that all of the areas where the top 10 causes of death in the United States have gone down have received significantly more attention," said John Draper, director of the National Suicide Prevention Lifeline, in an interview with USA Today. "There’s been so much more put into every one of those causes of death than suicide ... If you didn’t do anything for heart disease and you didn’t do anything for cancer, then you'd see those rates rise, too." Dr. Moore experienced a similar disconnect from suicide by the people around her. At the time of her husband’s death, she was a policy analyst and a speechwriter for the director of public health in Ohio. People were normally happy to see her, but she noticed a real change when she returned to work after burying her husband in his home nation of Ireland. “When I would see people after I came back,” she said, “they were clearly not interested in me coming to their office, and they were certainly not coming to mine. When I would see people in the hallway, they would turn and walk away in the opposite direction. There was an enormous professional isolation and rejection. Also my family and friends had no interest in talking about this, so there was enormous personal rejection and isolation.” But just as it was the worst experience of her life, Dr. Moore also looked at her experience with suicide as the best experience of her life. “That may seem absurd,” she explained, “but it really took the blinders off and changed me on a profound level. It made me more compassionate, it certainly changed my vocational interests. I was the first researcher to look at post-traumatic growth among suicide bereaved parents and, when considering my dissertation at CUA [Catholic University of America], I understood that nobody knows more about the inside out than me. Now my primary research is in primarily post-traumatic growth, and I embed it in everything I do.”   Watch the entire recording of the suicide lecture to learn how a faith-based approach to mental disorders can help save lives.  If you or someone you know may need help, here are two suicide prevention resources:
  • National Suicide Prevention Lifeline: 1-800-273-8255
  • Crisis Text Line: Text HOME to 741741
You can also equip yourself with the skills to recognize and help those on the dark, slippery slope toward suicide.  In DMU’s psychology and counseling programs, we teach students how to act effectively in situations where de-escalation, negotiation, and crisis intervention are needed, such as suicide attempts. The courses also train students on the best ways to diagnose and treat common psychological problems to prevent severe disorders from developing. Sign up to learn more.  

Only Half of Veterans with PTSD Are Treated

Some football programs at both collegiate and high school levels have a tradition: at the end of the national anthem, when the home team scores or wins the game, a small cannon is fired at a safe distance behind one of the end zones in celebration. One evening, a young man was catching up with old colleagues and mentors during a match between his alma mater and a local rival. This young veteran had just returned from a tour in Iraq. He stood at attention and saluted the flag as the national anthem played over the speakers. The anthem ended, the cannon was fired, the players took their positions on the field and the crowd took their seats on the bleachers. But the young man remained standing, hands at his sides, frozen still, his skin pale as the echo of the cannon reverberated throughout his body, causing him to relive memories and moments from which he just returned. Post Traumatic Stress Disorder (PTSD) is a disorder that can develop after experiencing shocking, scary, or dangerous events. U.S. veterans and active duty service members make the ultimate sacrifice to protect the nation, with absolutely no guarantee that they’ll return alive or unscathed. They leave their families and friends, miss the weddings of their siblings or the births of their own children in order to step up and stand against the forces that wish to do them and our way of life harm. But, in doing so, they put themselves at risk of developing this disorder. As we honor our veterans for their sacrifice and bravery, we may forget that -- even though they survived the trenches, jungles or deserts -- not everyone returns home whole. The reality is that, despite returning to civilian life, the trauma they witnessed is never far from their minds, making their transition a greater challenge and even putting their physical and mental health in greater jeopardy.   According to the U.S. Department of Veteran Affairs, up to 20 percent of veterans who saw combat in Iraq and Afghanistan develop PTSD or major depression in a given year, as well as experienced a traumatic brain injury (TBI). Additionally, 12 percent of men and women who fought in the Gulf War have developed PTSD, and an estimated 30 percent of Vietnam veterans have had PTSD in their lifetime. Among the number of veterans who return from war with mental health issues and PTSD, only about 50 percent will actually receive the mental health treatment they need. Both active duty service members and veterans face great barriers to mental health treatment issues that make them hesitant to pursue treatment, including wait times, demographics and logistics regarding traveling distances, age and gender. “[My therapist] kinda encouraged me to get enrolled in the VA, which I had not done for five years after retiring from the military,” said Christopher Provost of Colorado while speaking with StoryCorps. “I didn’t realize how angry I was when I got out of the military. That was a big thing... in dealing with the post-traumatic stress." Provost joined the National Guard to ski and compete in biathlons -- a sport that combines cross-country skiing and target shooting. He served in both Iraq and Afghanistan, but he didn’t consider enrolling for VA benefits until about five years after retiring from the military. “I was hearing about the shortage and the backlog,” he said, “and, you know, all the amputees that weren’t getting their appointments, and, you know, people killing themselves in VA parking lots because they couldn’t get their therapy appointments. And I’m like, I’m fine. I’ve got a job, I’ve got a house over my head, I’ve got a car. I’m doing fine. They need help before me. And so I was kinda putting...I guess it was a displacement.”   According to Benjamin Keyes, Ph.D., Ed.D., Director for Center for Trauma and Resiliency Studies at Divine Mercy University, there are five symptoms of PTSD. Unstable moods and reacting to certain triggers are the most easily recognizable. “I had a friend in college,” he said, “who had just gotten back from Vietnam. Whenever we heard a helicopter approach or fly over, he would hide under a desk or do whatever he could to take cover." Other symptoms include self-isolation, hyper arousal and intrusion of consciousness, in which they are stuck on a thought or memory from the battlefields that they can’t shake or push from their minds.   “Though some cases are similar in symptom and description, all cases are different for each individual,” Devon Alonge, a Bachelor’s of Fine Arts student at George Mason University. Devon served as an armourer specialist for the U.S. Army, and deployed to Iraq in 2011. “For myself,” Alonge continued, “having been in a combat zone for six months, I deal with some issues regarding anxiety and, in some cases, claustrophobia.”   Shame is an incredibly critical factor in treating veteran PTSD. Some may feel embarrassed over their service-related mental disabilities, whereas others experience shame over needing to seek mental health treatment and are afraid of being seen as weak, or that they should still be fighting with their comrades-in-arms, but have gone home instead. When the shame is not addressed, it leaves our veterans in danger of falling into alcoholism and substance abuse, and even lead them to commit suicide. According to a study published in the Journal of Affective Disorders, veterans with PTSD have higher rates in suicide and suicidal behavior. Approximately 20 veterans commit suicide every day. “When soldiers return home from war, there is a sense of relief,” said Dr. Keyes, “But then they feel a sense of guilt about being home while others are still in the fields fighting. As they adjust to civilian life, they’ll feel that they should still be fighting in the war with the people they left behind.”   Dr. Norman Hooten has experienced this first hand. A full-time health care provider who helps veterans fight substance addiction, non-cancer related chronic pain and PTSD, Hooten served for over 20 years in the U.S. Army and special forces before retiring as Master Sgt. Norman “Hoot” Hooten, and fought in the Battle of Mogadishu in Somalia, which was later chronicled in the book and film, Black Hawk Down (Sgt. Hooten was played by actor Eric Bana in the film).   He experienced losing someone struggling with a mental health disorder when a platoon sergeant he knew early in his career committed suicide after struggling with PTSD and substance abuse. “In the military, we never want to lose people, but it becomes understandable when we lose people on the battlefield," Hooten said to the Military Times. "A generation of veterans have survived the horrors of war to come home and commit suicide. I do not want to accept this. I want to do everything I can to make a dent in this problem. Even if this is about saving one person.” It’s highly important -- and the very least we can do -- for us to ensure that necessary mental health treatments, both clinical and spiritual, are available to our vets and service members when they return home, and that starts with the relationships they build both in service and in life. Research has shown that kindling and rekindling relationships are critical to promoting change in those who are suffering and need help. These are the first stepping stones toward building hope -- especially amongst veterans who served together -- and are the first line of defense in identifying the signs of mental illness or PTSD. “Sometimes we get too comfortable not communicating with one another for a year or more because we tend to always think we are all close and fine," said Dr./Sgt. Hooten. "But that one phone call every now and then, or that meet-up for a fishing trip might make the difference in saving a life.” Divine Mercy University’s co-director for the Online Master’s in Clinical Mental Health Counseling, Dr. John West, has had the privilege of working with many veterans and soldiers returning from war who had survived traumatic events in battle, including one man whose vehicle was blown up during a firefight, breaking his back. “When I first started seeing him,” he explained, “he was completely hunched over, walking with a cane. His back was broken. His life was broken. He was just filled with despair and hopelessness.” At one of their sessions, the man brought a baseball because he loved baseball so much, and asked Dr. West to hold onto it for him. From then on, during each session of working through the trauma and adjustments, Dr. West handed him that baseball as a source of comfort while they spoke. After a few months, he began to heal, both physically and emotionally. “His whole life started to be reconstructed,” Dr. West said. “By the time we were finished -- when he had been able to move past the trauma, adjust to this new phase of his life and regain his dignity -- he was ready to move on. As he was walking out the door after our last session, he had that baseball in his hand. But he stopped at the door, looked back and tossed it to me saying ‘someone else needs this more than I do now.’”   Divine Mercy University is one of the nation’s leading graduate institutes that trains students in addressing and treating PTSD and other trauma-related disorders, with the specific mission to help patients flourish. “You can recover,” said Dr. Keyes. “Our students are trained to think about how people can flourish in their lives, and how they can help our veterans deal with emotions they suppressed while in combat zones. Having that as an overlay is a quality difference in treating PTSD.” Learn more about what you can do to help those around you suffering from PTSD or other trauma. (The Effects of Trauma)

Why Values Fail & Virtues Succeed in Marriage

Personal values may be why 50% of marriages fail. Behind the smiles of the family portrait lies the stress from the trials of raising a family that can weigh heavily on the family as a whole, from economics and finances to the fast-paced environment and differing values. These trials can create a great tension within the family and, if they’re not addressed, could bring devastating complications and outcomes including troubled marriages, separation and divorce. Contributing columnist for Catholic Moral Theology suggests that the problem leading to struggling marriages and a decline in family and relationship values is a confusion between “values” and “virtues.” In his article “Family Virtues Not Family Values,” David Cloutier describes virtue as “a habit, a settled disposition, a kind of ‘second nature’ that inclines a person to respond in particular ways and not others.” Like most habits, they need to be repeated in order for them to become second nature, much like the professional athlete who constantly trains in order to maintain the ability to perform at the highest level. Virtues are crucial to marriage and family life, and can only really be developed through generating a culture of virtue that’s reinforced throughout the whole of life. In the Online Master’s in Psychology program, you can gain the skills necessary to decrease the alarming rate of divorce by getting an understanding of vocations and virtues and how they align with human behavior.  

What Jobs Can I Get with a Psychology Degree?

An education in psychology can present you with many job opportunities. Besides the all-too-familiar role as a psychologist, there are countless other jobs in education, government, business, mental health and, even, ministry. The main skill that psychology students gain is the ability to understand how the human person thinks, acts and behaves. How they help people with mental health challenges depends on their area of expertise, level of education and experience. Here’s a snapshot of a few jobs you could get with a higher degree (master’s or doctorate) in psychology: Recommended Degree – Master of Science (M.S.) in Psychology Market Researcher: To develop an integrated business strategy, a market researcher is responsible for gathering information about target markets or customers. This duty is performed best with knowledge about how people think and behave. A psychology degree also helps them make unbiased conclusions from data and understand the importance of diverse surveying and its impact on results. Human Resource Manager: This role requires someone who is able to work effectively with a diverse group of people, which calls for an understanding of the mind and behavior. Instances of when this degree can be applied is when dealing with an employee with a mental illness, managing reports of sexual assault and instituting collaboration in a work setting. Pastor, Priest or Leader in Ministry: This role consists of helping others in need – mentally and spiritually on a daily basis, which requires them to provide sound counsel to members of their church. Oftentimes these roles become the first in line to help those in need. With a degree in psychology, they learn how to understand and address problems associated with individuals and families on a deeper level.  Consequently, they can address the problems of a diverse group of people and give them support to maintain their relationships, grow, heal and flourish.  Vocational Rehabilitation Provider: This person works with individuals with disabilities, special needs and mental health issues to help them seek employment that is achievable despite a prequalifying condition. Being knowledgeable about psychological problems and learning how to deal with stress will allow this person to aid their clients more efficiently and with great care. Recommended Degree – Doctor of Psychology (Psy.D.) in Clinical Psychology Psychology Faculty or Professor: To be a proficient educator in this field of study, having a Psy.D. in Clinical Psychology will allow you to teach beginners and advanced courses. It will also allow you to teach at colleges and universities with competitive programs. Additionally, this degree (along with experience) will allow you to become a licensed psychologist. Clinical Psychologist: This role consists of providing mental and behavioral health care to individuals and groups, which requires in-depth knowledge and practical clinical training. These skills allow them to address mental health challenges in a variety of settings, including private practice, outpatient clinics, consultation, and with the military. The days of only using a psychology degree in a clinical setting is evolving to help people who work in diverse environments. As a result, more people are able to help combat mental health challenges of their peers, coworkers and employees on a day-to-day basis. Learn more about our psychology programs at Divine Mercy University.
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.