Spiritual and emotional growth as experienced by participants in

ASBURY
SEMINARY
1990508005
ABSTRACT
Spiritual and Emotional Growth as Experienced
by Participants in "The Weigh Down Workshop"
by
John Coleman
Tyler
Asbury Theological Seminary,
This
1998
and assessed die level of spiritual and emotional
study identified, measured,
growth as experienced by participants in a twelve-week Weigh Down Workshop,
Biblically-based program for weight loss
setting.
The
Weigh Down program is
and
present in
now
nationwide, and ui sixty foreign countries.
the
experimental
group;
a
spiritual growth,
held in
a
given to both groups
local church
15,000 churches
over
A group of nineteen persons
group of five persons
comprised
comprised the comparison
the
a
of eighteen
group.
Four
questionnaires
each
questionnaire measuring Spiritual WeU-Bemg (using the Spiritual Well-Being
Scale)
were
and levels of codependency
Participants' weight was recorded
The results revealed that the
cumulative
weight loss
significant increase
in
over
and modest
on
each
weeks,
questioimaire.
experimental
course
of the
comparison group,
changes
course
(using the Spann-Fisher Codependency Scale).
spuitual weU-being,
This contrasted with the
weight gain,
the
over
in
group
as a
eighteen weeks, accompanied by a
and decrease in
codependency tendencies.
which recorded
a
positive cumulative
spiritual weU-bemg and codependency levels.
Both groups demonstrated increased time spent in Bible
gam in joumaling. Means, standard
whole evidenced notable
deviations, and
study and prayer,
/ scores
and p levels
with httie
were
examined to note differences between the two groups, and
to
provide descriptive
analyses.
The results of the research confirm the effectiveness of the
Program in participants' hves,
fiuthermore
local
point to
congregation.
it
both fi-om
a
spiritual
and
Weigh Down
physical perspective,
and
being an effective tool for evangehsm and discipleship in the
DISSERTATION APPROVAL
This is to
certify that the dissertation entitled
SPIRITUAL AND EMOTIONAL GROWTH
AS EXPERIENCED BY PARTICIPANTS IN
"THE WEIGH DOWN WORKSHOP"
presented by
John Coleman
has been
Tyler
accepted towards
of the
requirements
fulfillment
for the
DOCTOR OF MINISTRY
degree
at
Asbury Theological Seminary
Wilmore, Kentucky
May 8. 1998
Date
May 8. 1998
Internal Reader
Date
May 8. 1998
Dean, Doctor of Ministry
Program Date
SPIRITUAL AND EMOTIONAL GROWTH
AS EXPERIENCED BY PARTICIPANTS IN
"THE WEIGH DOWN WORKSHOP"
A Dissertation
presented to
the Faculty of Asbury
Theological Seminary
In Partial Fulfdlment
of the
Requirements for the Degree
Doctor of Ministry
by
John Coleman
May 1998
Tyler
� 1998
John Coleman
Tyler
ALL RIGHTS RESERVED
TABLE OF CONTENTS
Page
List of Tables
vi
vii
Acknowledgments
CHAPTER
1. Overview of the
1
Study
Statement of the Problem
1
Theological
and Bibhcal Foimdation
3
Background
of the
,7
Context of the
Study
Study
13
Purpose
14
Definition of Terms
15
Subjects
18
Methodology
19
Instrumentation
19
Independent and Dependent Variables
20
Data Collection
21
Delimitations and
Significance
Generalizabihty
of the
Study
21
22
Overview of the Dissertation
24
iii
25
2. Precedents in the Literature
Social and
The
A
Psychological Imphcations
of Obesity in American Culture.... 25
History of Christ-Centered Approaches to Weight Reduction
35
Criticism of the Christian Diet
Industry and Philosophy
44
The
Codependency Construct:
Basic
47
The
Relationship
Between
Assumptions
Design
Critiques
53
57
of the
58
Study
58
Purpose
Research
and
Codependency and Overeating
Summary
3.
27
Centrahty and Significance of the Small Group
58
Questions
Subjects
59
Instrumentation
60
Rehabihty and Vahdity of Instrumentation
63
Data Collection
64
Independent and Dependent Variables
65
Control Factors
65
Data
66
Analysis
67
Summary
iv
TABLES
Page
L
Pre- and Post-Test
2. Pre- and Post-Test
3.
4.
Changes Among Participants in X Group
70
Changes Among Participants in Control Group
71
Comparative Changes Among Participants in the Two Groups
(measuring weight, spiritual well-beuig, and codependency levels)
72
Comparative Changes Among Participants in the Two Groups
(measuring Bible reading, prayer, and joumaling)
74
5. FuljBllment of Weight Loss Goals
by Group Participants
vi
75
ACKNOWLEDGMENTS
I wish to express my
persons who have
effort to
smcere
gratitude to
given generously
of their
God for His
gift of the following
time, support, and encouragement in my
complete this project:
My wonderfid wife Susan,
when I needed to be
who has been my "cheerleader"
pulled,
and when I needed to be
throughout, knowing just
pushed; my children Matthew,
Laura, and John-John who have understood when Dad was
not
able to be present at
bedtime; Marianne Gum, whose testimony and enthusiasm provided the initial
inspiration for this study;
Ellsworth Kalas for
insight;
in
Dr. Steve
Dr. Leshe
serving
Judy,
for
and his wife
reading
and
Dr.
Virginia Todd Holeman,
my doctoral committee and
offering
and Dr.
sound advice and
Morgan and his wife Stacie, for their invaluable help and patience
compiling and computing
wife
on
Andrews,
statistics and
making puzzling
statistics
Denise, for so graciously
writing;
tables; the
more
Rev. Fletcher Comer and his
comprehensible; Dr. Guy Richardson
opeiung their home to
and for many in the
me as a
quiet spot for
congregation of Christ the Redeemer
Church, whose gentle but persistent words of support and affirmation have helped me
to
complete
this
project.
vii
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1
CHAPTER 1
Overview of the
Study
Statement of the Problem
On
spring day m
a
1997 1
Montgomery, Alabama,
was
drivmg to
the state's
of modest
capital,
population of 195,000 people. During the
attention
was
arrested
thoroughfares�each
of them
advertising
or
toU-free
The presence of such
the
a
in
shopping center or mall
plan for dieting
telephone numbers to
of "30
are a
Americans
and
see
are
weight
contact for
and
dieting" (Bringle 24).
placards,
at least one center
another
one
need
"an
In addition to
oidy walk through a
for weight loss
or
weight
Nutii/System, Inc., to
hypnotherapy.
nation obsessed with
In 1990 the American diet
thmness,"
notes Dr. JoAnn Manson
industry earned thirty-three bilhon dollars,
skyrocketed to fifty bilhon dollars with the
sm-gery, health
and
pounds in 30 days;"
control�ranging firom Weight Watchers International, to
"We
day my
days."
proliferation of dieting billboards
to
a
advertising reflects the reahty that on any given day,
sixty-five million
Jeimy Craig,
size with
geographical
of my travels that
different
sign promised the shedding
promised a "miracle weight loss
estimated
course
city of
by four road-side signs along the city's major
loss, with emboldened local
information. One
several pomts around the
inclusion of cosmetics,
(Land
and
plastic
clubs, and fitness gadgetry (Bringle ;26). Historian Roberta
ix).
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PoUack Seid calculates that
books
on
the
today "sales
of diet books outrank sales of aU other
market, except for the Bible" (Seid 4).
ParadoxicaUy,
a
culture that manifests
a
"obesity is
Fumento notes that
the United States, and
a
an
obsession with thinness
growing
simultaneously becomes increasingly overweight.
Medical journalist Michael
escalating epidemic of alarming proportions in
serious health crisis looms
on our
horizon" (Land
Dr. Fraidi Minirth notes that "more than 50 percent of Americans
(Hunger 332). Other experts
of our children
National
are
Academy
are
vii).
are
overweighf
less conservative in their estimates:
"A quarter
obese, and according to the Institute of Medicine of the
of Sciences, about two-thirds of adults
When
optimum health" (Land xv).
nations, Americans
a
2
are
compared with average
clearly "the fattest people
1996 Harvard Nurses' Health
are
Study, "nearly
heavy for
too
adult
weights
in the Western world"
one
in other
In
(32).
quarter of aU deaths in
nonsmoking women were attributable to overweight, supporting the national
estimate of 300,000
As
a
one
who has
obesity-related deaths
never
dealt with
shghtly below-normal weight,
national
was
a
in the United States each
year" (vii).
weight problem, and who easUy maintains
the diet phenomenon
neurosis) has always been puzzling to me.
(which borders
Not
only was
it
on a
puzzling,
it
distant, and "someone else's problem." That outlook, however, began to
change
in the
Spring
of 1997 with the formation of a Christ-centered
weight loss that began in the
became
"my concern,"
as a
church where I
serve as
Pastor.
approach to
"Then problem"
pastor who deshed to minister to the needs of his
Tyler
flock. The
based
specific description and unfolding
of this
Christ-centered, bibhcally
approach to weight loss wiU foUow m the pages
Theological
3
of this
chapter.
and Biblical Foundation
And the Lord God commanded the
of the
garden you may eat freely; but from the tree of the knowledge ofgood
and evil you shall not eat, for in the day that you eat from it you shall
surely die" (Gen. 2:16, 17).
In the opeiung pages of Holy
human
beings,
a man
Him in
and
serve
first
(and only)
consumption.
(Gen.
and
Scripture,
a woman
responsible
and
commandment
noteworthy that food
issue of obedience,
vitally important,
responsive
we
eat
read of the creation of the first
image
obedience. It is
serves as
the
object lesson.
knowledge
maintain
Food is
of good and evil"
ahgned with the
"from the moment of om
for without nourishment
we
cannot
conception,
core
food is
hve, and without proper
strength and health" (Kreml I).
unfolds,
of the forbidden food:
to
significant that the
central theme of loving obedience to God, it
we
learn that the
"she took
woman
chooses to
disobey
fron^ (the tree's) fiuit and ate;
she gave also to her husband with her, and he ate"
disobedience
of God, and called to love
given to them by God concerned food and its
perhaps because
cannot
any tree
(Gen 3:2) is probably symbohc in nature, and in fact
As the Genesis narrative
God, and
we
Whde the presence of "the tree of the
2: 17) and its fruit
nourishment
seeing, "From
made in the
secondary�indeed incidental�to the
is
man
and
(Gen. 3:7). With their
God's command, sin enters the world, and
brings its devastating
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impact not only to the man and woman,
but to all future
the
gravity
".
.through one person sin entered into the world,
.
spread to
and
all
enormity of this disobedience,
people because
all sumed.
.
.
."
the
humanity. Reflecting on
Apostie Paul writes,
and death
The
imagery is
extends far
evil"
as
powerfid
beyond food,
as
through sin,
In
(Rom. 5:15).
of sin into the human condition takes it roots in two hmnan
abuse of food, and the parameters
4
short, the
so
death
entrance
misuse and
beings'
placed around it by the sovereign Creator God.
it is
universal, suggesting that human appetite
in its ultimate quest "to be' like
God, knowing good and
(Gen. 3:5).
Food, though depicted
as a soince
idtimately a gracious gift of God to His
makes clear the fact that God had
for the
man
and
any tree of the
Scripture we
woman:
chapter 3,
Indeed, the Genesis narrative
provided an abundance
of food in the
man
are
reminded that God is the
(Ex.
manna
and
provider of food for His people:
quad
are
provided for God's people
16: 18-21, Num. 1 1: 18-20),
dwelling where God multiphes
and fish
on
garden
saying,
"From
od and flour to feed
Galilean hdlsides where Jesus feeds
(Mark 6:34-44, 8:1-9,
psalmist praises
God for His
Matt. 14:13-21,
a
of
in the
en
route
by die brook Cherith where
(commanded by God) feed a hungry Ehjah (I Kings 17:4-6),
17: 12-14),
is
garden you may eat freely" (Gen. 1:16). Throughout the pages
Promised Land
ravens
creation.
"And the Lord God commanded the
Exodus wddemess where
to tiie
of temptation in Genesis
in
a
humble
hungry widow (I Kings
hungry multitudes with bread
15:32-39, John 6:5-13). The
gracious provision of food: "They all wait for Thee,
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to
give them theh food in due
Thou dost open
The
give to them, they gather it up;
season; Thou dost
Thy hand, they are satisfied with good food" (Ps. 104:27,28).
reahty of food's goodness may be
labeled "a
5
glutton and a
drunkard"
by His
seen
in the hfe of Jesus. He
detractors
1 1:
(Matt.
was
19, Lk. 7:34),
indicating that He was fond of eatmg and drinking with His contemporaries.
"While the Pharisees and the
disciples
of John the
Baptist fast,
Jesus eat and driidc to celebrate the presence of the
On the
lught before His death.
Passover meal with
His
He
death, resurrection,
and second
coming.
pray for not
bread."
only God's kingdom to
Acknowledging
the synagogue official's
should be
the
given her to
graciousness
the human
daughter,
eat"
but
need for
promptly
Just
as
its conclusion
Jesus not
only healed
food,
daily
"something
of feeding
our
to serve as
testify to
a
constant
Source and Provider.
so
it concludes. And with
marvelous restorative correction to food's misuse in
Genesis. The book of Revelation concludes with the
supper of the
followers to
of "our
commanded that
begins with the imagery of food,
comes a
He joins His
grace-fiilness of food (Bringle 58).
dependence upon Him as
the Bible
sacrament of
provision
(Mark 5:43). "Simple gestures
of God~and to the
lasting
taught His
come, but also for the
body's
of
final
one
resurrection.
Jesus
Moreover, God's provision of "our dady bread" is
reminder of our
share
to be the
After the
disciples by the lake to grill fish and break bread.
disciples
Bridegroom" (Bringle 57).
gathers His disciples to
Him, choosuig bread and wine
the
Lamb," where the exalted Christ
scene
serves as
of the
"marriage
host of the
eschatological
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There His faithful will be fed and nourished for all
banquet.
In the
feeding
of our
deeper spiritual reality:
physical hunger,
it is not
neglect the
enough to feed and nourish the body;
How often does
latter?
partaking (often to excess)
eternity.
the child of God should be
must also be nomished. How often does one
one
give
6
attention to the
aware
of a
the soul
former, but
attempt to satisfy spiritual hunger by
of food and drink?
How often does
one
fiU the
stomach, while the heart remains empty, and temporarily sdenced by physical
satisfaction and satiation?
universal human
Through the prophet Isaiah God addressed this
tendency:
waters; and you who have no
money come, buy and eat. Come, buy wine and milk without money and
without cost. Why do you spend money for what is not bread, and your
wages for what does not satisfy? Listen carefidly to Me, and eat what is
Ho!
Every
good,
and
one
who
thirsts,
come
to the
delight yourself m abundance" (Is.
God mvites His
55: 1-2).
people to delight in abundance (KJV: "fatness")~an
Reiterating this theme,
abundance of spiritual wealth that noinishes and satisfies.
Jesus, after feeding the five thousand, reminds the multitudes that "Moses has
given you the bread out of heaven,
but it is My Father who
bread out of heaven"
Then Jesus makes the
(John 6:32).
the bread of life; he who
Me shall
never
thirsf
Jesus says, but is
'
comes
(John 6:35).
spuitual.
It is
This truth became very real to
from)
one
of my
to Me shall not
parishioners.
a
me
Our
hunger,
gives you the true
arresting claim:
"I
am
and he who believes in
deepest hunger and thirst is not physical,
hunger of soul that He alone
can
in the context of ministering to
fully satisfy.
(and learning
Tyler
Background
In March of 1997 1 received
Marianne Gum,
with
me
that
met
was
"very important"
set up
to
an
Study
call from
a
parishioner,
appointment to discuss something
her, something which had brought
formation and fransformation to her life. Several
together in our church's prayer room,
and emotion she
and
telephone
asking if she might
significant spiritual
we
a
for the
days
later
and with considerable enthusiasm
proceeded to tell me her story, a journey
of repeated frustration
fadure, which found ultimate resolution and fidfiUment in what is today the
most
weU-known and
American Church.
permission)
are as
widely implemented
Her
Christian
weight-loss program in the
words, recorded verbatim (with her expressed
foUows:
I had
struggled with a weight problem all of my hfe~I used food for
everything, except for proper nutrition. I had fought my food
addiction since junior high school with diet after diet. I lost and
lost and gained with every diet I tried. As I grew
gained
SpirituaUy, I realized that what I was doing was not pleasing to God. I
came to the place of praying about this problem aU the time because it
was something between God and me. I knew there had to be an
answer, and also knew that dieting was not it.
.
In the
had
of 1995 I decided I woidd never go on another diet, and
given up, feeling hopeless. I felt I would simply be fat the
summer
finaUy
rest of my life.
hut I had
up
I
can
remember at the end of the
summer
One
day I was
at a
child's
bold, and told me the concept of this program, and shared
scripture
of 1995
birthday party, and a friend
saying she had been attending "this class." She was very
I gave up.
came
Deep down I knew the root was greed and gluttony-
no answer.
with
me.
A
hght
came on
inside
me.
1 felt the
a verse
of
Holy Spirit
immediate work in me; it was a Sunday afternoon. The next
Thursday I went to the class-it was September of 1995. Immediately I
did
an
purchased the materials.
7
Tyler
though the materials didn't arrive for three weeks, people were
copying the materials for me and I was borrowing the teaching tapes.
immediately saw the truth of what I was leaming, and felt I had been
8
Even
set
I
free.
Then I had to learn to walk it out, step by step. Every time you learn
obedience you fall more in love with The One you're being obedient
to. In the first twelve weeks 1 lost about 25 pounds. There was then
an 8-week break, and I started the course
again in January. By the
I
had
55
lost
I
felt
"new"
inside
and out.
spring
pounds.
Today Marianne,
a
wife and mother, is
a
slender, attractive
woman m
her late
forties who maintains her enthusiasm for and commitment to this program: the
"Weigh Down Workshop," based in NashviUe,
impressed me
about Marianne's account was that she did not
describing "another dief
but
a
me
of meticulously
quality of Christian discipleship
of Christ in and
had
over
one's hfe. She
helped her rediscover the
to fall in love with Him
monitoring fat and
that
emphasized
months of losing
weight,
and fat
to be
calorie
consumption,
obedience to the
person and work of Jesus
once
seem
especially
lordship
emphasized that the Weigh-Down Program
Christ, and had "enabled
again"~and in that process experience
significant weight loss�over fifty-five pounds
high caloric
What
Tennessee.
in less than
she ate all the foods she desired
one
year.
During her
(including those
with
content), but simply learned to ^at less. She spoke
compeUingly of how the program had helped her distmguish between "head
hunger" (a spiritual hunger for God),
need).
The program had
and stomach
taught her that when
she
hunger (a tme physiological
experienced this "head
Tyler
hunger,"
Bible
it could be better satisfied in the
study than by edible
These words
radiate
a
came
weight problem for so
had
a
from
a
petite,
many years whde
weight problem, God,
within
the
use
As
or
refiigerator."
who seemed to
battling
someone
who has
never
,imparted to me
a
newfound
do. Marianne's story touched
a
spiritual
in those few moments,
me.
Our conversation concluded with Marianne
twelve-week
woman
meditation,
confronting the umelenting frustration
despair that accompanied that batfle.
pastoral compassion for people who
nerve
of the
"magnetic pull
small-framed
of prayer,
and inner joy. It was difficult to conceive of her
spiritual vitahty
of defeat and
food and the
spiritual food
9
Weigh Down Workshop
of the
program's
in
our
audio and video
asking if she might begin
church that
teaching tapes,
She
spring.
the
a
explained
participant's
workbook, the format of the weekly sessions, and the mid-week disciplines of
prayer, joumaling, and
of the program
were
reading
not
food-related addictions
of
Scripture.
(notably bulimia and anorexia),
description as inspirational
start-up date: March 4, 1997.
As the program
emphasized that the principles
only for people dealing with overeating,
alcohol, nicotine, narcotics, and gambling.
her
She
as
it
was
From
thousands of other host churches
well
as
addictions to
pastor's perspective, I found
informative, and we agreed
On that date,
began and developed in
a
as
but for other
our
sponsoring
on
the class
eighteen people began the program.
church, I learned that we
such
a
were
among
ministry. "Weigh Down
Tyler
workshops
are now
bemg hosted by
over
10,000 churches and groups
nationwide" (Dallas Mormng News. 7-19-97,
After several class sessions, I
3G).
began to receive positive feedback from class
participants�that people were not only losing weight,
but
growing in discipleship
and love for God.
As the program neared its
completion, I commented to (and
complimented)
of the
weight loss.
telhng:
she
one
was
discover that "the Bible
leaming the
cues
God's Word in
many times
was
eating
participants
pleased to have
lost
on
her
some
began to speak to
of "head
Scripture,
hunger,"
10
Her response
was
twenty pounds, but far more pleased to
me." She went
on
to say
that in
she had learned how to feed her soul
and "found passages
speaking to
me
on
that I had read
before, but now had new life and meaning." And all the while, she
all the foods she most
enjoyed-but sunply eating smaller portions
as
she re-learned what it meant to be fidl.
After the program ended in late June, Marianne Gmn gave
the
program's
founder and director, Gwen
Diet. Pubhshed in
the number two
the
book
by
Shambhn, entitied The Weigh Down
March, 1997, "it sold 200,000 copies
after its March release" (Dallas Moming News.
as
me a
3G).
In
m
die first two montiis
August, 1997,
it ranked
best-seUing book in the Christian market. Having observed
spiritual fruit resulting from the program m our parish,
I
was
eager to read the
book.
In its pages I found that Shamblin is
degree
in food and nutrition, and served
a
registered dietitian with a master's
as a
fiill-time
faculty member at the
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nutritionist for the
University
of Memphis for five years. She also worked
Tennessee
Department of Health. She describes her own attempts
as a
11
at
weight loss
teenager and young adult, using traditional diet programs, which she found
as a
lead
only to "more slavery to
this program wiU teach you
God"
food"
to
(23). "Dieting is making the
behave
food behave;
by bringing yom wiU under the
will of
(31).
daily basis, how our God can
they can rise above the
magnetic pull of the refrigerator! Instead of emphasizing the caloric
content of food, the Weigh Down Workshop encourages you to focus
on your natural, internal hunger control. But more importantiy, yom
Weigh Down
is
showing people,
transform their hearts and minds
on a
so
that
focus wdl be frained to tum toward the wdl of God
food,
The
Weigh Down founder notes two gaping holes
in the human
being:
Attempting to satisfy spuitual feelings, needs,
of the heart, "we often tum to food and overload
(2).
it relates to
(x)
stomach and the heart.
needs"
as
She presents
a
our
stomach with
or
more
the
desires
than it
three-fold solution:
only when it is truly hungry.
Releam how to feed or nourish the longing human soid with a relationship
1. Releam how to feed the stomach
2.
with God.
recognize the different hunger urges and not conftise
psychological (i.e. "spiritual") hunger vs. physi
ological (i.e. "stomach") hunger. (3)
3. Releam how to
them. This refers to
When these three
one
areas
of "releaming"
discovers food intake wdl
The
are
put into practice, Shamblin teaches,
slowly decrease.
typical weight-loss program suggests losing weight through diet
and exercise. We suggest that if you lose the passion for food, the
result will be that you eat less food and dierefore lose weight
permanentiy. The typical 1950s-1990s approach tried to fix the body
Tyler
or
12
the food but did not address the
your food
durds.
consumption to go
passion. In this program, expect
down�anywhere firom one-half to two-
(8)
Although the program offers clearly defined� indeed simple� solutions, they
are never
presented
emphasizes
a
as easy
progressive journey,
Using Exodus symbohsm,
125)
and
on
relation to food
that there is
a
Rather, the Weigh
one
marked
by
successes as
Shambhn likens the program to
a
God and his
refiigerator
The
weU
But the program
consumption (171).
"Promised Land"
You
can now
..."
on
hi tiiis desert
the other side of the desert: "The Promised
You have
Submission is second
magnetic pidl
of the
does not stand alone in the field of Christian
Two other
American church today: First Place
sponsored by the
(based in Birmingham, Alabama),
Southern
a
Baptist Church,
modeled after the
of Weigh Down hes in its
Suzanne WoUard,
organizations figure prominentiy in the
(based in Houston, TX),
encouragement) for the participant to
quantities.
one
(280).
weight reduction programs.
uniqueness
setbacks.
gives ongoing assurance
say that you have risen above the
Weigh Down Program
and diet program
as
"leaving Egypt" (116-
place where you no longer have to think about eating.
....
approach
wiU, leanung daily obedience, especially in
disciplined yourself to submit to himger and fiiUness.
nahire
Down
entering "The Desert of Testing" (1 15, 139-157).
learns to focus
Land is
solutions.
a
Christian health
and
Step Forward
twelve-step program.
The
unparaUeled permission (indeed
consume
any and aU foods-but in small
former leader of First Place groups, and current
Tyler
facilitator of a
phdosophy
Weigh Down group,
notes
that the programs
are
quite
13
different in
and outlook:
emotional, physical, and spiritual program. It's
similar to Weight Watchers. You keep a food diary, you exercise, you
do a lot of Bible reading. With Weigh Down, you don't write anything
or do any exercise. The big part is leaming obedience instead of
gluttony. If you see a cookie, you eat it because you're truly hungry,
First Place is
an
not because you want it.
Gwen
(Dallas Moming Star, 3G)
Shamblin, the program's founder, offers perhaps the best overview
of all: "With
Weigh Down you can have your cake
teach you how to eat
and eat it, too;
only a small part of it!" (video #9).
control, and obedience
to God in the power of his
wiU
we
simply
Moderation, self-
Spirit form the heart of the
Weigh Down approach.
Context of the
This
1997 in
study was
a
conducted between
Study
September 2,
1997 and December
Weigh Down Workshop being held at Christ the Redeemer Episcopal
Church, Montgomery, Alabama. The church is located in a suburban
Montgomery,
church
are
in what is the
fastest-growmg
section of the
numerous, attractive middle-class
major thoroughfares.
At the
women
program did
so
and three
or a
of
city. Surrounding the
neighborhoods, shopping malls,
men.
a
settled group of nineteen,
and
consisting
Those who chose not to continue with the
because of financial constramts
scheduhng conflicts,
area
workshop's first gathering twenty-six persons were
present, which after several weeks became
of sixteen
16,
(a registration fee of $103.00),
decision that the program was not
appropriate for then
Tyler
needs
or
expectations.
The group
was
facihtated
by Marianne
Gum. I
14
was
present for eleven of the twelve sessions running from September 2 through
November 18, 1997; my role
was
that of observer and low-level
participant.
Weekly gatherings foUowed the national pattern and plan, consisting of the
following components:
video
(Gwen
1.
Shamblin teaching), 3.
personal struggles
and/or victories
reflections recorded in the
6.
Opening Prayer,
2. The
viewing of a 30-40 minute
Sharing responses to the video,
during the previous week,
5.
175-page Workbook (Rising Above;
Closing prayer (in plenary group,
or
in smaller
4.
Sharing
Sharing notes
see
and
Appendix F),
groups). Gatherings typically
lasted from 70-90 minutes each week.
Purpose
The purpose of the
proposed research was to identify,
the level of spiritual and emotional
twelve-week
measure, and
growth experienced by participants
Weigh Down Workshop program held in a local
conducting this research,
the
church
following questions were answered,
in
assess
a
setting.
insofar
In
as
possible:
Research
Question
What
are
the
#1
changes
in
participants' weight,
(as measured by the Spuitual Well-Being
Scale
level of spiritual
[SWB]),
and
measured
by the Spaim-Fisher Codependency Scale [SFCS])
seminar's
beginning (week one),
at
the
well-being
codependency (as
at
the twelve-week
program's mid-point (week six),
at the
Tyler
program's conclusion (week twelve),
conclusion
Research
and six weeks after the
15
program's
(December 31, 1997)?
Question
What is the
#2
correlation,
spuitual well-being,
if any, between
weight reduction,
one's
sense
of
and levels of codependency?
Research Question #3
What is the correlation, if any, between
codependency and the spuitual disciplines
and levels of
spuitual well-being
of personal Bible
study,
prayer/meditation, andjoumalmg?
These
questions
are
raised in
hght of the overarching hypothesis that subjects
participating in a twelve-week Weigh Down Workshop will demonstrate positive
changes
in their
level of spiritual
spiritual well-being
and levels of codependency; i.e. that one's
weU-being will increase,
while one's level of codependency wiU
decrease. It is also
hypothesized that participants wiU evidence
time devoted to the
spiritual disciplines
of Bible
study,
an
increase in
prayer, and joumaling.
Definition of Terms
Overweight
This condition is defined
1.
2.
as
follows,
as
defined
by Brownell
and
Foreyt (4):
Bodymassmdex(BMI)of25to30kg/m2.
Body weight between the upper limit of normal and twenty above that
limit.
Tyler
In this
tunes as
a
study,
noun,
the term
"overweighf will be used as
an
describing a condition of excess weight,
adjective,
as
16
and also at
distinct from
obesity.
Obesity
As defined
by Minirth and Meier, obesity is "an excessive enlargement of the
body's total quantity of fat or adipose tissue."
"when
obesity begins
when
261).
men are more
women are more
by Brownell
and
study,
this
body weight or
body weighf (Workbook
condition, defined
as
follows, again is
Foreyt (4):
1.
Body mass
2.
Triceps plus subscapular
index
"overfatness,"
than 120 percent of their ideal
than 130 percent of their ideal
For purposes of this
outlined
Sometimes called
(BMl)
above
30kg/m2.
skin fold: 45
nun
for males and 69nun for
females.
3.
Body weight more than 20 percent above the
upper hmit for
4.
Body fat 25 percent
or
of body
weight in males
height.
30 percent in females.
Spiritual Well-Being
This is
fimctioning
regarded as
of human
(Fitzgerald 16).
Existential
the
EUison
postulates
shalom cannot be
the
integrated
a
combination of Rehgious
WeU-Being and
and anchors the term in the bibhcal concept of shalom
of a person
relationship with Him,
as
emotional, physical, cognitive, and spuitual subsystems"
WeU-Being,
experience
"a hohstic concept of weU-being
"functioning as
with
God
intended,
as
in consonant
others, and within one's self." Acknowledging that
fidly experienced because
of the faU
(and its accompanying
17
Tyler
sin), spiritual well-being
are
be realized "to the extent that the various
fimctioning harmoniously, consistently with the
(Elhson
has
can
and Smith
design
36-37). The National Inter-faith Coahtion
suggested that spiritual weU-being is
with
divine
on
subsystems
of creation"
Agmg (1975)
"the affirmation of hfe in
a
relationship
God, self, community, and environment that nurtures and celebrates
wholeness"
(quoted iu Elhson 33 1).
Elhson notes that
spiritual well-being may not be the
health. "Rather it arises from
expression of it,
expressions
more
hke
a
an
underlying
state
much hke the color of one's
of good health.
same
of spiritual health and is
complexion and pulse rate
Spuitual weU-being measures
stethoscope than hke
thing as spiritual
the heart itself'
an
are
may then be
seen
("Conceptualization" 332).
Secondly, spiritual well-being does not appear to be equivalent to spiritual
maturity, "though we would expect
positive
5:22,23)
sense
as an
a
of well-being." EUison refers to the "fruit of the
but be immature
we
heightened
sense
very
and notes that
of spuitual
a
weU-being,
spirituaUy ("Conceptualization" 332).
Spiritual weU-being
not
a
a
Spirif (Gal.
appropriate index for assessing spiritual maturity,
newly converted Christian may have
continuous
spiritually mature person to have
should be viewed
on a
continuum and
variable, rather than as dichotomous.
have it. Rather it is
It is not
question of how much,
a
and how
seen
"as
a
matter of whether
we
or
may enhance the
degree of spuitual weU-being that we have" ("Conceptualization" 332).
Tyler
18
Codependency
While
denotes
a
no
imiversaUy agreed-upon
definition exists, in this
term
"psychosocial condition that is manifested through a dysfimctional
pattern of relating to others. This pattern is characterized by;
outside of self, lack of open
of purpose
extreme focus
expression of feelings, and attempts to derive
a sense
tinough relationships" (Spann and Fisher 17). This defiiution assumes
that the patterns of codependency range
degrees
study the
on a
continuum from low
degrees
to
high
of codependency. A further discussion of codependency and its
distinguishing
characteristics foUows in the hterature review of codependency
Chapter 2.
Subjects
The
subjects
twelve-week
in this
study were luneteen self-selected participants in the
Weigh Down Workshop that was
Episcopal Church, Montgomery,
November 18, 1997.
invitation
came
or
13 .)
and
perceived need and desire
other
of them
voluntarily,
area
were
for
weight reduction.
members of Christ the
through
some
at
the
churches.
people
(The program began with twenty-six persons,
leaving the class within the first four weeks,
from middle to
Five
Redeemer; fourteen
for
Self-selected participant ages ranged from late twenties
were
1997
September 2,
AU of those involved emoUed
involved in the program
seven
Alabama from
encouragement of a friend, others by word-of-mouth pubhcity. AU
with the
belonged to
offered at Christ the Redeemer
upper-middle
class strata of society.
reasons
to
noted
on
early seventies,
p.
19
Tyler
A
comparison
also used for
years. The
group of five
women
questionnaire
a
Christian
Twelve-Step program was
This group has been
comparative analysis.
same
in
was
distributed to these
meeting for the past two
subjects.
Methodology
This
quasi-experimental,
Spiritual Well-Being
time series
Scale and the
description of methodology is
as
seminar
serving
Scale
WeU-Bemg
serving
as
as
�
O� -X
(O) were
and die
�
O
�
followed
O
by treatment (X),
Spann-Fischer Codependency
on
began (September 2, 1997),
the
weeks later
evening
of the
the
Scale
Spiritual
(SFCS)
questionnaires were given to the
twenty-six participants (which eventuaUy narrowed to nineteen)
1997),
with the
monthly weight measurements,
the observations/measurements. The
the program
The
Spann-Fischer Codependency Scale.
the treatment, and
(SWBS),
the
follows:
O� -X
This denotes that observations
design utdized two questionnaires:
on
the
six weeks into the program
evening
(October 7,
program's conclusion (November 18, 1997),
and six
(December 31, 1997).
Instrumentation
The tools of instrumentation
The
Spiritual Well-Being
Scale
employed in this research were
as
foUows:
(SWBS) (Appendix A)
EUison, in citing the National Inter-faith Coahtion on Aging, defines
spiritual weU-bemg as "the
community,
affirmation of hfe in
a
relationship with God, self^
and environment that nurtures and celebrates wholeness." It suggests
Tyler
that
spuitual well-bemg mvolves
rehgious
a
dimension and
social-psychological
a
component. The instrument consists of twenty responses, using
Likert-type
scale for response. In addition to the overall
score, two subscales
Being (EWB).
measure
"AU three
variables rather than dichotomous"
SWBS is its
ceiling effect,
that these
six-point
and Existential WeU-
are measures
(Fitzgerald 20).
which may
a
Spiritual Well (SWB)
Rehgious Well-Being (RWB)
scores assmne
20
of continuous
One weakness noted in the
loss in accuracy at the scale's
cause some
upper-end measurements.
The
Spann-Fisher Codependency
This scale is sixteen-item
for response to
psychosocial
measme
Scale
(SFCS) (Appendix B)
questioimaire using
lack of open
six-point Likert-type
codependency. Codependency may be
condition that is manifested
described
scale
as
"a
through a dysfunctional pattern of
others. This pattern is characterized
relating to
a
by:
expression of feelings, and, attempts
to
focus outside of self,
extreme
derive
a sense
of purpose
through relationships" (Spann and Fisher 27).
Independent
The
independent variable
Workshop
variables
Coinse held
are
Dependent Variables
of this research is the twelve-week
September 2-November 18,
the scale measurements of weight,
dependency levels,
on
and
the latter two
the two mstruments. This
as
reflected in
study attempts to
1997. The
Weigh Down
dependent
spiritual weU-being,
participants'
discover the
and
co-
recorded responses
relationship between
Tyler
the
mdependent variable (the
loss
or
course
gain, spiritual well-being,
offered)
and
21
dependent variables (weight
and the
codependency levels).
Data Collection
At
1997),
an
introductory meeting to the twelve-week course (held August 19,
the researcher
intentions for the
presented to the prospective participants
completely voluntary,
and responses woidd be made
security numbers identifyuig respondents,
first
of the class,
researcher.
completed by the
(There was
100 percent
distribution-collection pattern
December 16, 1997; thirteen
remaining
The
the
same
social
names.) On the
questionnaires were
distributed at the
end of the class, and returned to the
participation from aU those attending.)
duphcated on October 6 and November
six
were
were
received
The
18.
all received
by return mad by December 3 1, 1997;
by January 14,
1998.
questionnaires were given to the five persons
time-frame, and were returned
answers on
the
anonymously (with
questionnaire and cover letter (see Appendix E) was mailed on
The final
the
was
overview of his
study was
instead of personal
the first
meeting (September 2, 1997),
beginning
informed that the
study. Participants were
an
the
on
the
same
in the
day as
comparison group
received. The
questionnaires for both groups provided the raw data necessary for
study.
Delimitations and
The
week
in
study was
Generalizability
delimited to the nineteen persons committed to the twelve-
Weigh Down Course
at
Christ the Redeemer Church, and the five
Tyler
individuals in die
or
programs. It
comparison group.
on
the
influenced
hfe
were
asked to note
on
were
experiencing
at
in
answering questions,
circumstances,
the
other Christian
questioimaire
etc. at
study
and responses could be
that particular time.
any unusual trauma
the time of responding to the
weight-
The
comparisons with secular programs.
person's perceptions
by mood,
certain that
did not involve other diet plans
study
compared the Weigh Down approach to
loss programs, but did not make
rehed
The
22
or
questions.
hfe
Respondents
change they
One cannot be
respondents answered in total honesty questions regarding their
weight and waist measurement.
No fiirther data
was
coUected after the December
16, 1997 maihng (one month after the program's official conclusion).
With these delimitations in mind, however, it
this
study would provide meaningfid insight into the
Down
Workshop,
spiritual
prayer,
as
weU
and emotional
andjoumalmg.
could be
as
hoped that the findings
effectiveness of the
of
Weigh
suggest possible correlations between weight loss,
growth,
At the
and the
spuitual disciplines
of Bible
reading,
least, this study should raise helpfid questions that
investigated and answered with fiirther study.
Significance
An estimated 75
overweight to
obese
yeUow pages
of the
Study
percent of American adults
are
("War" 4). Coupled with this is
American life and culture to
the
was
overweight�from shghtly
a
mounting concem
bring weight under control.
in any sizable
One need
city to note the reahty of this
in
only to tum to
concem
reflected in
Tyler
a
growmg
Usting
of diet centers and physicians
noted earher in this
chapter the American diet industry is
The presence of the
enterprise.
the American
that 75-100
Weigh Down Workshop
church, and gahiing
new
specializing in weight loss.
groups
momentum
mstituted
are
10,000 Weigh Down groups
were
of November 27,
Down
Workshop,
a
feature story
six-month
or
homes
worldwide,
of the
significant factor in
the
over
abroad, making it the
On the NBC
popularity
evening
of the
Weigh
noting that tiie program is
an
increase of 4000 groups in
industry,
industry, offers
and the heartfelt needs and
valuable
insight into the
aspirations
of those who
support it:
The
poignant accounts of people who have struggled with overweight
merit compassion, not cheap shots. Even where the theology seems
highly questionable in its trivialization of the gospel, drowning in
bathos, the issues addressed deserve serious reflection. What does it
mean
to
hve in
a
culture that celebrates botii thinness and
indulgence?
pain and humihation at the heart of (overweight issues) signal a
powerfid despair that ought not to be trivialized, nor should writers
simply be indicted for reinforcing the very standards of thinness that
gave rise to that despair in the first place. Failing to take their stories
seriously, to let them stir us to understanding, intensifies the marginahty and shame articulated by their authors, male but especially
female; whereas opening our ears to hear them ought to sharpen our
The
now
growth? Marie Griffith, although skeptical
many aspects of the Christian diet
significance
on
a
period.
What accounts for this unusual
over
aired
with commentator Dan Rather
present in 14,000 churches
roughly a
was
is
and
largest bibhcally-based weight-loss program m America.
news
multi-bilhon doUar
a
As of June 1997
meeting nationwide
As
Each week it is estimated
weekly.
(Shambhn 5).
23
Tyler
attentiveness to that
surrormd
us.
pain in the churches
("Promised Land" 45 1)
same
24
and communities that
Overview of Dissertation
Chapter 2 reviews
obesity,
and three
3 presents the
selected research hterature in the fields of weight loss,
means
of grace: prayer, Bible
study,
and small groups.
design of the study, delineating the basis for the
selection of the
particular instruments employed to measine spiritual well-being
dency. Chapter 4 presents the findings
findings
of the
study,
identifies the
proposes additional research
of the
study's
study. Chapter 5
limitations and
Chapter
and
codepen
summarizes the
generalizabihty,
possibihties that emerge fiom the study.
and
Tyler
25
CHAPTER 2
Precedents in the Literature
In the discussion of weight loss firom
perspective,
several
imphcations
of obesity, the
experience,
reduction
important themes
the historical
(and the
a
Christ-centered
emerge: the social and
and
significance
centrahty
and
psychological
of the small group
development of Christ-centered approaches to weight
criticism that has
accompanied such approaches),
codependency in persons deahng with issues
The Social and
approach
of obesity and
Psychological Implications
and issues of
overweight.
of Obesity in American Culture
Lawyer and medical joumahst Michael Fumento notes that Americans
whole have
decade.
as a
gained approximately twelve pounds m average weight in the past
According to
an
older definition of obesity,
percent overweight, one-third of aU Americans
medical evidence that any amount
over
are
one's ideal
whereby one had to be 20
obese. But
on
the basis of new
yveight (calculated by the
"Body Mass Index") is unhealthy, ahnost three-fourths of American adults
are
too
heavy ("War" 4).
Former
Smgeon General
percent increase in six years;
stayed on longer (in office),
that 1 did
on
C. Everett
we
Koop notes, "This is
just can't afford to
go
I would have launched the
smoking" (quoted in Fumento 4).
on
a
twenty-five
hke that
same
...
assault
If I had
on
obesity
Tyler
How many Americans
are
overweight?
In 1986 the
1990, 64 percent; in 1995, 71 percent. According
Organization, 300,000 Americans
die
to
figure was
59
26
percent; in
the World Health
prematurely each year because of obesity.
Among lifestyle-related illnesses, only cigarette smoking (an estimated 400,000
deaths)
claims
declining,
higher toU (qtd.
a
while
25).
obesity deaths wdl continue to chmb
Citing Bjomtorp
are
in Fmnento, Land
and
as
But
are
long as obesity does.
Brodoff, editors of Obesity, Fumento
the heaviest people in the industrial world
smoking deaths
notes that "Americans
and
(Land 5, citing Bjomtorp
Brodoff, eds. Obesity).
Christian
similar
psychologists
and counselors Frank Minirth and Paul Meier cite
"More than 50 percent of Americans
figures.
significant factor in heart disease, stroke, diabetes, bone
blood pressure, and shortened hfe span
Besides the
physical
and
stigma."
were
This
was
disease, high
of obesity,
BrownweU notes that
sigiuficant
"obesity carries
a
social
mostiy clearly shown by studies with chUdren and adults who
asked to express
obesity.
and joint
a
(Minirth and Meier 332).
physiological imphcations
social factors must be considered.
overweight. Obesity is
are
a
preference
The order of the
for various forms of disabUity,
rating was the
of their sex, socioeconorruc status, racial
urban communities. In all
cases
same
including
for aU groups of chUdren
background,
or
regardless
residence in nnal
the obese chUd was hked least
or
(BrownweU
and
Foreyt 25). When a series of twelve line drawings of lean, normal, and
overweight people were
shown to 447 adults and
chUdren, the normal-weight
Tyler
figures
viewed
were
happier,
as more
smarter, and better
Because
a
lean
figure
desirable
as
fiiends and
is
so
valued in women,
but the authors learned that
women
degree
same
as
students would prefer to marry cocaine
rather than obese individuals
Overweight persons
compared with others,
are seen as
and to
detrunental effects
well say,
some
can
prostitutes
and embezzlers.
people
CoUege
and divorcees
desirable
employees who,
productive, non-industrious,
and less successfiil"
be reversed
patients,
Obese
Foreyt 36-37).
sigmficandy less
(Laarking
EquaUy important,
by weight reduction.
dis
and Pmes 315-316).
weight is detrimental to longevity,
social mteractions.
of
period 27.3 percent
weight loss.
users, ex-mental
and
preferred methods
to
health
most of these
In summary,
one
might
'overweight is risking fate'" (44).
The
Centrality
At the heart of the
the
questionnaire to learn their
twelve-month
"are less competent, less
BrownweU concludes: "Excess
hving,
over a
(BrownweU
organized, mdecisive, inactive,
whUe
a
used over-the-comiter agents to achieve
stigmatized to the
were
Drupka and Vener examined
and diet were the
approaches to weight control. Exercise
of 1 15
regarded as being
looking (BrownweU and Foreyt 36).
the responses of a group of coUege-age students to
weight loss,
were
27
weekly smaU
and
Significance of the
Small
Group
Weigh Down Program is the presence
and influence of
group, whose purpose is two-fold: to inform and to
Throughout the twelve weeks
of the program,
ninety minutes of smaU group dynamics.
A
inspire.
participants gather weekly for
typical gathering consists
of three
28
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components: viewing
a
video
(approximately thirty to forty minutes
featuring bibhcal teaching firom Director
testimonies of weight loss and God's
victories and/or defeats
groups of three to four
group
serves
Howard
Snyder writes that
together informally in the
small group
been
as
the church,
urban
and the
modem "secidurban"
not
experience
people meeting
society.
He argues for the
but because "of the inherent
compatibihty with the nature
one
of the most basic essentials of the
or
koinoina"
of the small group stracture: 1. It is
4. It is
of
Without the small group "the church in
soul-feUowship,
5. It
personal;
can
grow
(Snyder 140).
flexible;
by division;
6. It
8. It is
adaptable to the institutional church (Snyder 140-142).
in it. "1
as a
see
a
stractme for
this
can
be
minimum of professional
of evangehsm; 7. It
requires
He
2. It is
means
consistentiy participate
...
The small
home is the most effective stracture for the
The small group has been rediscovered
bibhcal
of smaller
inspire.
or
Christian
mobde; 3. It is inclusive;
those who
concluding formation
and prayer requests.
concems
biblically understood" (139).
eight advantages
leadership;
prayer), inter-personal sharing of
of the small group and its essential
society simply does
effective
personal
the basic chmch stracture, not primarily because its usefidness has
gospel�trae, rich, deep
an
length,
numerous
small group of eight to twelve
a
church
gospel in
to
abundantiy demonstrated in recent years
possibihties
notes
share
both to inform and to
communication of the
answer
during the week,
people to
Gwen Shambhn and
iu
emphasis
it is my conviction that the koinonia of the
community hfe by
also
as
necessary and
Holy Spirit is most likely
Tyler
to be
experienced when Christians
meet
29
together informally in small-group
fellowships" (Snyder 17,98).
The small group
played a vital
the first two centuries
another
seems
or
"Virtually
been
Acts
2:46,47).
house
every
chmch
The
meetings
for prayer, Bible
major movement
private homes
use
of
for Bible
during
of small groups of one kind
nurtured
of the
or
Holy
by the collegio
study and discussion (Bloesch 1 18).
spiritual renewal
in the Christian church has
small group and the
study,
church's life
significant movements
history. Early Pietism was
accompanied by a return to the
groups in
dynamic role ui the
to be a common element in aU
Spirit throughout
pietatis.
(note
and
proliferation of such
prayer, and discussion of the faith"
(Snyder 164).
In the
early days
years ago, John
of the great
Wesley
Wesleyan Revival in England two hundred
discovered the
importance
He instituted small cell
groups~"class meetings"
converts. He soon saw
astounding results,
and in
of the small group for his
for the
day.
spuitual growth of new
reply to his
critics he wrote:
Many now happdy experienced that Christian fellowship which they had not
so much as an idea before. They began to "bear one another's burdens," and
naturally to "care for each other." As they had dady a more intimate
acquaintance with, so they had a more endeared affection for, each other.
(Wesley 254)
The small group
England,
with the
was
the basic component of the
Wesleyan Revival in
proliferation of John Wesley's "class meetings."
undergirded the Hohness Revival that swept America in the last
in part to the modem Pentecostal movement
SmaU groups
1800's and
(Synan and Vinson 42).
led,
More
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the road to the Reformation
significantly,
studies.
(Reid 62-64). Today,
what the
early Christians found:
essential to Christian
When
a
study,
a
only in the
and the
sharing
httie
of life than
ui
for
that he is welcomed for his
the usual
are
organizations
a
not "on the inside" will
group, "those who
own
for prayer,
and activities
are
come
into koinoina
awakened in
a
time of
decision, encouraged to grow, and enabled to abide in
a
return to
the
small-group fellowship
church, "a medium through which God has evidently chosen to work in
powerfid and permanent ways to help people
"A
something
circle, devoted to prayer and to deep
aware
discipline." (Raines 71). Today there is
Christ"
are
(70).
small group. In such
grace will be confirmed in
m
meetings
growth" (140).
he is well
majority of people who
within the
"the church needs to rediscover
Robert Raines writes, "I have watched proportionately
of the institutional church"
The
Snyder,
genuinely converted in and through small group meetings
hves
Bible
and
person is drawn into
(Trueblood 70).
more
paved with small-group Bible
was
that smaU group
experience
sharing of spiritual resources,
sake
notes
30
start
growing
and continue to grow
(Rames 79).
new
structure of congregational life is called for which makes
genuine meeting between persons,
a
context
m
provision
which the masks of self-
deception and distrust will be maintained only with difficulty and in which men
and
women
Christ,"
will
notes
begin to relate to
each other at the level of their true
humanity in
George Webber. Every local church tiierefore should "make basic
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provision for its
members to meet in small groups, not
for those who like
it, but as
a
normative part of its life"
as a
side
31
Hght or an option
(121).
The
important pouit is that the small unit be seen, not as a temporary
expedient or special form, but as an essential structure of congregational hfe
in om day. Christian community is not one amoijg a number of other
communities, but something more is involved in its nature. It must be the
bedrock on which the meaning of other loyalties and commitments is
founded. (Webber 123)
Ed Barlow notes, "Small groups
are seen
increasingly as
renewal of the church. If the modem chmch is to maintain
spiritual hfe,
are
many smaU
companies
honest with God and open to each other"
laboratory in Christian experience where
meet to
explore scriptme,
a
voluntary,
"The small group is
More
(1 1).
shared
pictured as the greatest small
asserts that Jesus' involvement in
why local churches
sunply stated,
a
mutual search
"A small group
gathering of three to twelve people
of mutual Christian edification
goal
need
to
a
group leader in
history.
small group "is the most
teach and model
seriously consider including groups
spiritual knowledge, attitudes,
Jesus' method for
McBride
convincing rationale
part of their congregational hves" (15). Jesus used the small group
was
a
fellowship" (McBride 24).
Jesus is
for
required who
serious saints and interested friends
intentional
regularly meeting together with the
and
,
be
pray, and share each other's burdens in
to know God's will and carry it ouf
within the church is
(19).
vital factor in the
vitahty or deepen its
people wiU
of committed
a
as an
integral
context to
and behavior. "The small group
leadership training" (17).
He concludes: "from the very
Tyler
beginiiing, small groups were integral to the
church's
The contemporary resurgence of small groups
an
as a
development and
tool for renewal and
32
success.
growth is
attempt to enable the church to realize its fidl potential" (20).
Similarly,
Barlow views Jesus
chose twelve "to be with Him; it
He based his whole
help people
same
grow in the
are
was
the ultimate
the
together
of this small group upon which
those where all
inappropriate behavior.
people
feel
Such
Small groups
can
"The best small group
accepted as they are" (58).
goal
of all Christian
of the message of salvation. As such, God
and
small groups. He
abihty to accept other people unconditionally and at the
Dietrich Bonhoeffer notes that the
"bringers
training
authority on
hope for the fiitme kingdom" (Barlow 22).
time not condone their
meetings
as
community is to be
permits them to meet
gives them community" (23).
community is reflected in the very nature
The small group
begins
of God:
with the very natme of God. Genesis 1:1 launches
simple yet profoimd statement that God
the bibhcal record widi the
(Elohim) is the Creator of all that exists. The word Elohim is plmal,
designating or incorporating more than one person. Although interpreted as
singular throughout the Old Testament, the word expresses the unity of three
persons in the one God~the Father, the Son, and the Holy Spirit. (McBride
14)
Robert Wuthnow examines the small group
sociological
Americans
and cultural
belonged to
a
perspective.
phenomenon from a
He notes that in
small group that met
1994, fom out of every ten
regularly, providing "caring and
support for its members." "To overlook the trend of small groups would be
serious
mistake, for die small-group
movement has been
effecting a quiet
a
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revolution in American
that have
adult
than in
such
small
a
a recent
School"
involved in Bible studies and
(Bird 25). George Gallup,
changes, caUing the nineties "the Decade
label is
appropriate
nurturing and caring
emotional,
or
George notes,
change
seeking help
groups
spiritual problems" (qtd.
"A smaU group is
meeting needs
for
self-help groups
Jr. hnks small groups to
of Healing."
"Gallup
beheves
in view of the mdhons of Americans who have joined
a
points socially to find themselves
for
the fires of cultural
adding fiiel to
three-year, Ldly Endowment-fimded Gallup study,
churchgoers today are
Sunday
societal
It is
already been hf ("Transforming" 24).
"According to
more
society.
33
in Bird
place
26).
where
sustained
for
psychological, physical,
Fuller Institute Director Carl
people have enough reference
emotionally and spuitually�a context
intimacy and trust" (qtd.
in Bird
26).
Small groups are not only attracting participants on an imprecedented scale;
they are also affecting the ways in which we relate to each other and how we
view God. Providing people with a stronger sense of community has been a
key aim of the small-group movement from its inception. With commimity
down in culture, "the solution thus is to start intentional groups of
like-minded individuals who can regain a sense of community. These
breaking
communities
individual.
are
They
concerned with the emotional states of the
reflect the fluidity of our hves by allowing us to bond
fluid and
more
our attachments with equivalent ease. (Wuthnow,
simply
"Transformmg" 22)
but to break
Wuthnow notes that these groups seldom
theological
an
statements.
eye toward
study rehgious history or formal
Rather, they discuss small portions of rehgious texts with
discovering how these texts apply to then- personal hves. "Personal
testimonies carry
enormous
weight in such discussions
.
.
.
."
The small group
Tyler
movement is
now
poised to
exercise
even
greater influence
in the next decade than it has in the past two decades
Wuthnow enumerates that the
(1)
a
desire to grow and mature
personal
friend
or
as a
another similar group
about it
person,
a
(2)
a
chmch
or
Discussion groups, support groups,
Bible
synagogue,
seeking a
spiritual journey.
one
of the
movement."
smaU group
or
in
(7) having
having a sense of
interest groups, prayer
experience
often
see
fellowships,
significant forces behind the recent rise
achieving more
or
increased
the
as
a
embarking
quest for
yearning for community
of the
small-group
(Journey 33-36).
group. The five most
emotions
themselves
Wuthnow identifies two essential quests:
Inner-personal growth is
an
(5) being
He describes five kinds of groups:
spirituahty and a quest for community. "Certainly,
is
disciplined in the
Study groups (Journey 65).
Those
on a
special
more
emotional support, and
previously, (6) needing
commimity (Wuthnow 84).
smaU group:
personal invitation from a
desire to become
through
society
("Transforming" 24).
problems in personal life, experiencing a crisis in life,
isolation in the
American
primary reasons for joining a
acquaintance, (3)
spiritual life, (4) hearing
on
34
often attested to
as a
result of belonging to
a
small
prominent of such growth are: feehng better about oneself,
open and honest communication with
feehngs, finding
a
abdity to forgive
deeper love
others
and
others, facing repressed
appreciation for other people,
(Journey 229).
and
Tyler
Christ-Centered
Approaches
Since the mid 1950' s American
sometimes
fall)
Faithfidly Fit,
a
Weight Reduction:
Christianity has
seen
of groups and concepts hke Overeaters
and the Love
significant hteratme
from
to
and
Christ-centered
Hunger Action Plan.
A
35
History
the rise
(and
Victorious, Behevercise,
An overview follows of the
accompanying organizations
dedicated to
weight loss
perspective that have emerged over the past forty-odd
years.
The year 1957 heralded the first book
strongly biblical,
Christ-centered
gospel
of slimness,
condemning portly bodies
in the
freatments for successfid
slimming, including vocal
"Today my body belongs to
God.
hght of sin
and
sustained and humble prayer.
pounds from his
preacher
own
body,
guUt,
while
Shedd, who
recommends various
mealtime affirmations such
Today I hve for Him. Today I
eat with
(37).
He also
advises,
as a
usefid time-saver,
combining dady devotions with
fifteen muiutes of cahstheiucs and encomages readers to follow his
which included
and
authored
blended the tone of down-home
claimed to have shed 120
Hun"
a
enfrepreneurial fitness broker in order to peddle the
touting bom-again reduction through
as:
from
approach. Pray Yom Weight Away,
by Presbyterian minister Charlie Shedd,
with the shrewdness of an
promoting weight loss
own
regimen,
executing karate kicks while reciting the third chapter of Proverbs
timing sit-ups to the spoken rhythm of Psalm
19. With
positive thiiddng to balance his rebuke of excess poundage,
a
heavy dose
of
Shedd assured readers
Tyler
that beneath thek bulk "there is
the
layers,
real
(67).
one
hundred
"We fatties
an
figure waiting to
pounds
the
are
come
to be
come
comes
of excess
only people
forth. Peel off
when you meet the
"When God first dreamdd you into
should be noted that Shedd' s
literature,
beautifiil
watch it emerge, and know the thriU which
you" (58). Moreover,
weren't
a
36
creation, there
avoirdupois hanging around your belf
on
earth who
equation of fat with
regarded as "bondage
to
weigh our sin" (92). (It
can
sin
food,"
has, in the more
or
current
lack of self control, not
imgodly yielding to sin.)
Commenting on Shedd' s
seminal book, R. Marie Griffith notes:
Shedd and his readers could
hardly have
foreseen the
impending explosion
of Christian diet hterature into a multimdlion-doUar industry, one that rode
the back of the American diet craze and capitalized on it by creating a
message specially geared to the evangehcal multitudes. Today the shelves
of Christian bookstores bulge with material that makes Charhe Shedd look
hke a prophetic sage (even if he did recommend only a trifling 15 minutes
of exercise per day) rather than an object of easy derision. ("Promised
Land" 448)
In
1960, Episcopahan Deborah Pierce, transformed from
of campus ridicule to
Myself Slun,
to
a
"high fashion model"
in
Washington,
210-pound object
wrote I
Prayed
be foUowed by pastor Victor Kane's Devotions for Dieters,
published in 1967, reprinted m
1973 and
again m
1976
("Promised Land" 449).
Christian diet hteratme underwent its initial boom in the
Charlie Shedd
a
continuing to lead the way with his
Head. It remained
months and sold
on
more
the national
1972
early I970's,
with
book. The Fat Is in Your
rehgious best-seller hst for twenty-three
than 1 10,000
copies by
1976.
Charismatic conference
37
Tyler
Hunter
speaker Frances
produced God's
best-seller that far exceeded
Answer to Fat in
Shedd' s
even
numbers, "with
1975,
a
top religious
1977 sales
figmes
nearly matching Charles Colson's Bom Again and the inspirational
autobiography Join ("Promised Land" 449).
not so
much
a somce
of sinfid
'foodahohc' and I have
this 'foodahohc' is
regards food as
successes
Be Thin
control her
(1979),
appetite
from
now
Pahicia Krend's Slun for Hun
which sold
addiction,
but with God's
in this decade included C.S. Lovett's
(1977),
an
"I want to teU you that I
always been and I wdl always be,
The Devil Wants Me Fat!
Coyle's Free to
greed and gluttony.
going to let Jesus
"Other notable
Hunter
more
than 500,000
on!"
help,
(22).
Lord
Help,
(1978)
copies
am a
-
and Neva
and
spawned a virtual industry of Coyle-authored diet products, including an exercise
video and
an
Kreml
them that
inspirational low-calorie
wams
her readers
and
against vanity
("Promised Land" 449).
self-focus,
even
while
assuring
they wiU become more physically attractive via her program.
We don't
diet, lose weight, and fkm
get compliments. This wdl be
reason
cookbook"
for them. Om fnst
a
our
bodies just
result of om
reason
has to be
so we can
look nice and
efforts, but not the main
keeping om bodies under
subjection that we might hve the temperate Christ-like hfe we are called to
live. Keeping the body under subjection is not mere self-denial, but
sacrificial obedience to God. (72)
In the format of a
Scriptme verses,
on
various
daily spiritual guide,
with 150 brief devotional
and prayers of affirmation and repentance, Kreml
thoughts,
gives
advice
subjects related to weight control connecting overeating to Eve's
consumption of the forbidden fruit in the
Garden of Eden.
That
losing weight is
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the will of God is made
exphcit:
(23). Significant focus
is
victory is
lay fat, gluttony,
need to take is
work in the
area
they are
More
positively,
eating habits,
unequaled in its
temptations
the Promised Land of weight loss'"
In 1979 Neva
was
on
Coyle
and Marie
as a
'compulsive
theological emphasis
on
to set His
yom
people
in order to
portrayal
are as
of Satan
and she
thin
body.
fidlness of hfe that God
forfeit it"
(91). Motivational
luring well-
defdy importunes
'keep your mind and heart facing
Chapian pubhsbed Free to Be Thin,
act' and
enjoy the
His children"
(Bringle 144).
overeating as
as a
versa.
by teaching them
which
they combined "a therapeutic emphasis
a
sign of 'psychonemosis'
sin"
In the
(Bringle 148).
on
with
You
can
gahiing victory as
enter yom
gives to those who
"self-talk" is
are
a
revision,
one's
particidarly rousing motivational passage suggests:
"promised land"
vice
doing a mighty
free
responsibihties
skillfid
however, the emphasis is significantly more
inheritance. A
not
don't have to take it. All
"The Lord is
eating patterns,
revised in 1993. In the first edition,
overeating
we
Satan,
enemy and command him to leave in Jesus'
intentioned Christians unto debauched
readers to shun demonic
but ultimate
against the dieter,
to conunand and rule
in Him and what their rights and
Kreml's rhetoric is
(ix).
are
greed on us because
or
go" (163).
of diet and
is "slim not for oneself but rather for Him"
satanic warfare
authority over the
name, and he has to
who
given to
assmed in Christ: "We
He cannot
we
one
38
"Think of
promised land
obedient,
spiritual
or
prevalent in this regimen:
and
you
can
Tyler
39
longer live to yourself. Please say these words out loud: I obey
the Lord. I chose to obey the Lord; I am a person of obedience. Following
the Lord is not penance. Change is not punishment. Health is a blessing.
Lack of exercise robs energy. I will obey the Lord. I will not defile my
body. Absent-minded eating defdes. (122)
You will
"Just
no
Kreml in Slim for Him transposes the Bibhcal land of Canaan mto
as
'the Promised Land of weight-loss,'
disaical bhss and redemption"
Christians who had failed
Coyle
and
Chapian liken thinness
to para
(Bringle 148).
to
lose
weight on then own took a
cue
from the
sfrategy of secular weight-loss programs (TOPS: Taking Off Poimds Sensibly
[1949],
Overeaters
Anonymous [1960], and Weight Watchers [1963], and began
seeking help from other struggling dieters, adding a bibhcal dimension to the
program. The wife of a New York
Presbyterian pastor,
strict regimen of Weight Watchers in 1972 to form 3D
Discipleship),
programs"
1981.
advertised
and
(This
as
no
instance, gave
longer extant.)
up the
(Diet, Discipline,
"a Christian counterpart to national
expanded to more than 5000
group is
for
weight-watcher
chmches and 100,000
participants by
Also in the mid- 1 970 's, Neva
Coyle
(weighing 248 pounds), having failed at every commercial diet program she tried,
turned to the
Bible, lost
100
pounds,
and founded Overeaters Victorious in 1977,
thereby launching her career ("Promised Land" 449).
The frend
pubhcations
hardly faltered in the
includes books
on
1980s and '90s. The recent
"spiritual discipline
principles that wdl improve yom health,"
way."
More Christian diet groups have
and
plethora of
for weight confrol," "bibhcal
achieving "greater health God's
emerged and spread nationally, including
40
Tyler
Houston-based "First Place," and smaller programs such
as
"Jesus is die
Weigh"
("Promised Land" 449).
As die nation's
must go to "Fhst
Houston's First
succeeded
by
Baptist Chmch under the
School
States and many
core
Place," based in Houston,
Texas. The program
countries"
value of the program is to hve
Only through God's
expect life and peace
emotional
areas
It offers
on
the nine
a
as we
a
Word wdl that wholeness
reading, Scriptme memorization,
sfressing the
Bible
(completing the dady "Fact Sheets"),
"twelve
state in the
are we
a
was
United
going to
come to us.
find
We
can
physical, spiritual
"Nine
and
Commandments," all based
choices and commitments of attendance, prayer,
exercise at least three times
ui
(Lewis 23).
ten-week comse,
personal
1981
life of balance�mentally,
choose balance hi the mental,
of om hves"
began in
(Lewis 17).
physically, emotionally. "Only in refraining om emotions
wholeness.
attention
direction of Dottie Brewer, who
Board, and is being used in "every
foreign
some
Today it remains under the auspices of the
Carole Lewis in 1987.
Baptist Sunday
The
second-largest Christian weight-loss program,
study,
proper
eating, accountabihty,
oufreach to others
week. The First Place
(dady phone calls),
Program has
people in Houston's Fnst Baptist Chmch to thousands
10,000 chmches in every state" (Lewis 4).
Scriptme
and
grown from
of participants in
Tyler
The
Weigh
As
Down
Workshop
impressive, though,
apace with the
keep
Down
Program,
more
the
February, 1998,
41
this
as
growth is
in the First Place
popular (and ever-increasing) trends
Program,
of the
largest Christian weight-loss program in the
Shambliu's
it caimot
Weigh
world. As of
book, "The Weigh Down Dief had sold more than
400,000 copies worldwide, and acclaimed by Doubleday Pubhshers Vice Pres
ident Eric
Major
as
"a wonderfid and
"Gwen Shamblin is
she's
Hill
a
amazing phenomenon." Major continues:
astonishing woman;
most
she understands the
putting forward and the marketing techniques she needs to
8W). Weigh Down is headquartered in Franklin,
square-foot office building which will
soon
do if
Tennessee in
a
(qtd.
in
22,000
be doubled in size to 44,000 square
feet. More than 800 educational and information
the
theology
packages
are
shipped dady from
headquarters (Hdl IW).
Writing in March 1997,
Marie Griffith noted:
Currently the largest of these programs is the Tennessee-based Weigh Down
Workshop (founded in 1986), a twelve-week Bible study program that is
offered in
10,000 chmches in the US and
overseas. That
the
recent
new
with
release
of founder
to
is
ground
likely gain
program
Gwen Shambliu's The Weigh Down Diet stocked at both commercial and
religious bookstores across the nation. Bible-based diet programs are
now
as
many
expanding rapidly,
with
as
no
ebb in
sight. ("Promised Land" 449)
Griffith's words may well have been
prophetic in natme,
1997, the Weigh Down Workshop found itself featmed
News
(November 27, 1997)
as
the
new
"diet fad" of the
on
for at the end of
the NBC
Evening
nation, with Gwen
Tyler
Shamblin
being
interviewed
14,000 groups
some
now
by Dan Rather.
meet
The
Down
must
Program. Perhaps the
organization estimates that
weekly in chmches
One may well ask what accounts for the
answer
and homes nationwide.
phenomenal
hes in its
of the
principle
care
about is how much
we
eaf
offered to the reader
addition, exercise is typicaUy suggested
approach,
there is
hteraUy no
Shamblin cautions that
hunger,
heavy
which must be met.
qualifiers:
one, the eater is
fed, and two, the
satisfied
eater
feeling" (61).
"taboo"
or
required.
we
not what it wants. This
In
virtuaUy
every other
achieve
In the
menus
and
In
success).
Weigh Down
food, and no required exercise.
exercise wUl
what
small
detaded and meticulous
(and often required to
Weigh
The fimdamental
(35).
abstinence."
approach reviewed in this chapter,
are
care
Weigh Down Program is the consumption of food in
discipline might best be termed "modified
recipes
of the
simphcity (which
"God does not
quantities�giving the body only what it actuaUy needs,
Christian
success
common-sense
always be carefidly distinguished from ease):
eat. What God does
In
fact,
only trigger greater physiological
Any food may be
eaten at any
time, with two
experiencing true physiological hunger that should be
consmnes
just enough to "find fidlness"�a "pohte,
Fullness is
never
defined in terms of feehng "stuffed"
or
uncomfortably fidl.
Obviously,
disciplme
wrote:
there is
nothing new or innovative to this approach of carefid
and moderation.
42
Twenty years
ago
secul^ author George Christians
Tyler
43
key to overweight is abstinence. Abstinence is not a diet. It is a plan
for living with food. Abstinence is eating three pre-plaimed, nourishing
meals a day (nourishing for you) with no snacks in between meals, no
eating of former binge foods, and nothing outside these three meals
except low-cal or no-cal beverages. Abstinence is a radical redesign of
yom hfe. (80)
The
Christians outhnes
seven
key steps
oneself and those "nearest you that you
you learn to eat
will
in his
are a
"normally as thin people
eventually be
a
normal thin
regimen, including
the admission to
overeater" and that
compulsive
eat and exercise
as
much
as
they,
as
you
person" (95-97).
Having surveyed the history of Christ-centered/bibhcal approaches to dieting,
the
following provides
an
essential featmes noted.
on
pages
�
,
overview of each program
(Also
included is the
and annotated below
Noteworthy
as
or
plan discussed,
with its
Minirth-Meyer approach,
described
"M-M.")
Christian Diet Plans: A
Summary
Proponent-Founder of Plan
Shedd Pierce Kane Hunter Kreml Coyle Haye M-M Lewis Shamblin
(3-D)
(l' Place) (Weigh Dn.)
Components
Book(s)
XXX
xxxxxx
Weekly sm.group
xxxx
mtgs. w/ leader
Video
Tapes
(in class)
x
Audio
Tapes
(take-home)
X
Daily Devotions
Workbook
provided
Monthly Newsletter
Proscribed Diet Plan;
Calorie Counting,
Food Exchanges, etc.
Low-Cal
x
Recipes
Regular Exercise
xxxx
x
xxxx
x
x
xxxx
x
x
x
x
x
xxxxx
x
x
x
xxxxx
Tyler
Criticism of the Christian Diet
Clearly the Christian approach to weight loss
teachings
weight loss
and
health." Within
issues for
"food and fat ahnost
prescriptions
sanction, and
even
be
history, values,
Aglow has been
"for the sake of beauty
a
Griffith, in her recent
she finds that
perhaps
interpreted as
as
Selling
than
eating and dieting become
other rehgious
women as
a
kind of intemalized
oppression,
pertaining to weight are given
God dismisses the Christian diet
"merchandise in
"love-making manuals"
and
questionable taste"
cheap hteratme.
and
in
divine
Me), love-making manuals, jogging and exercise books,
of harlequin romances."
He goes
greatiy expanded their
flourishing
diet
on
lumps them
to
of Jesus. Less of
and the Christian
lament that all Christian
stock of "Christian
industry (254).
industry and
"The decade of the 1980s
produced a flourishing market in Bible-based diet books (More
books in the
even more
origin" (149).
accompanying books
bookstores have
concem over
feminist perspective, the endless discussions of
and taboos
R. Lawrence Moore in
equivalents
and
She notes that from its
Aglow participants and
From
beg to
in
Marie
look at the
fellowship.
prominent theme
evangehcal cultme,
(Daughters 141).
which social
a
boddy control,
"deeply religious
with
objective
of this charismatic women's
inception to the present,
well"
an
Industry
is not without its critics.
Entering the world of Women's Aglow Fellowship,
book, God's Daughters, presents
44
goods," including
Tyler
In Fit Bodies, Fat Minds, Os Guiness writes that
evidence of the anti-intellectual
striking blond in her twenties"
of the mind
concem
who is too
of fat and sin
consumptive behaviors,
size)."
The
god
but says
traditional
nothing
of thiimess, in her
a
Her succinct summation is
Bringle finds
pseudo-sin" (102).
excessive, especially
Gallup
as
a
Chicago
diets"
telling:
of the chmch condemn
areas
overweight.
A 1986
a
of the
reahty
false
Fatness is
god.
preoccupation with overweight
it touches adolescent and
as
shape
profound theological
"Thinness is
Americans'
.
about the hfe
about cosmetic matters of body
estimation, is
.
off the facde conflation
teachings
pre-adolescent
PoU conducted in the mid 1980's discovered that
thought of themselves
.
The God of Thiimess, the
distortion that worships the form of the creatme rather than the
Creator.
dieting is
lazy or too foohsh to care
industry for "feeding
(and forgetting that the
for
"slim, svelte, and tanned
(90). Sinularly m Mary Louise Bringle's
author denounces the Christian diet
and
of the
concem
45
4Ipercent of nonwhites
study in the
found that from 50 to 80 percent of fourth
children: "A
San Francisco and
grade girls
were on
(24).
Coining the term "weightism"
as
the judgmental attitude of so-caUed "thin"
people toward die overweight she writes with considerable passion:
weightism rather constitute a serious sin~in fact a sin against
neighbor, against God, and against me? "Sin" is a sharp word, a sfrong
word; yet, I find it a sadly appropriate word to describe weightist actions
and attitudes from the vantage point of Christian moral theology
It
seems both wrong-headed and hurtfid to make judgments about others based
solely on appearances whether such judgments assume a facde equation
between fatness and gluttony, or fatness and incompetence, or fatness and
Does
.
-
.
46
Tyler
"unlikability." If sin lies in any act that violates the love of neighbor,
weightism manifests a painfiil example of sinfulness. (1 14)
In
similar vem,
a
Virginia MoUenkott, writing for The
of her
impassioned account, biographically,
"The
Oppression of Fat FoUcs."
baby�thirteen and
and
adolescent, she claims
AU attempts at
numerous
candidly writes,
diet
"I
was a
birth, and gaining aU die way." As
have eaten "ahnost
to
Other Side, presents
nothing,
and
fat
a
chUd
'
stayed faf (36).
plans faded, including calorie intakes nearing
starvation
levels, untU she finaUy found a diet of few carbohydrates and almost
unlimited
proteins
(38).
and fats. "Over
MoUenkott's narrative
her justified fiustration with
a
period of several years,
of programs such
"easy diet plans"
and
cause
Weigh Down and First Place,
of overweight; there
Maiie Griffith
are
endless
of self-recrimination and
pain:
"I
admittedly simphstic
MoUenkott issues
on
an
others. There is
many" (40).
those "whose obsession with
even
shares her
of society, and
pleads for compassion and empathy for people battling issues
of overweight,
somce
pounds"
evangehcal pronouncements of
"I must not force my behavior patterns
important chaUenge:
not just one
as
I lost 85
highhghts the oppressive judgments
her lack of submission to the wiU of God in her hfe. To the
answers
an
struggle with obesity in her essay,
"You see," she
one-half pounds at
then
see
myself in the
dehcacy I sight as I try to
weight has become
a
cmse,
an
spiritual insecurity" (454). Bringle
overstocked
kitchen, stuffing down every
satiate my mgent hunger:
a
hunger that stretches toward
Tyler
a source
food
of fulfillment which hes
can ever
ultimately outside
my
control;
a
47
hunger that no
truly satisfy" (41). Griffith writes:
calling for certainly does not preclude critique of
Christian diet and fitness books. My own feehngs toward the geme remain
ambivalent at best. I am persuaded, however, that recent programs hke
Fkst Place and the Weigh Down Workshop are at least more sensible than
their forebears. Whatever om final assessment, we ought to be able to
separate the trivial and sometimes truly ridiculous from what is potentiaUy
The
empathy that I
am
worthwhile in this hteratme: the affirmation of embodiment, the
recognition of suffering, the hopefiil quest for healing, and the special
attentiveness to women's hves and stories.
She is weU
hberal, continue
Charhe
Shedd,
aware
to
that
scorn
Neva
ignore the pain
Coyle,
and
arena.
faddish, its
to
the rest of us
spiritual stmggle
people, conservative and
homespun approach of
to
be
on
feelingly
God's top hst of
a
helpfid
behind them"
("Promised Land" 449).
and needed balance in the Christian diet
WhUe much of the hteratme does border
very existence
authors have
signals
a
on
the fiivolous and
deeper human pain and problem which some
thoughtfidly addressed.
Codependency
The term
and
few chmch
and Gwen Shambhn~"those who pray
seem
Griffith's response strikes
1970s and
a
But to disnuss Bible-based diet books for their shaUowness is to
concems.
The
than
those who rehsh the earnest,
about issues that may not
industry's
more
(454)
Construct: Basic
"codependenf
early
1980s to
or
help
"coalcohohc"
Assumptions
was
and
Critiques
originaUy defined in the late
famihes and spouses of individuals with alcohol
dmg-related problems. Mostly in line with family systems ideas,
addressed the
famUy members, especiaUy wives,
the model
who "interfered" with the
Tyler
recovery. It
least
was
suggested that the codependent' s behavior encouraged,
enabled, the addict to continue drinking
hterature
Robert
or
or
48
at
A wide range of
using drugs.
deahng with codependency has emerged over the past fifteen years.
Westermeyer notes the three
"most
popular" books
on
the
subject:
Facing Codependency. by Pia Mellody; Codependent No More, by Melody
Beattie, and Codependency: Misunderstood. Mistreated, by Anne Wdson Schaef
It is
Westermeyer' s understanding that "the majority
themselves versed in the
knowledge from one
The authors'
Codependency is
codependency
or more
of these three books"
conceptualizations may be
a
progressive
the form of anything "less than
touching,
in
some
is manifested in
a
form
or
disease
so
the
least
some
of their
(339).
summarized
as
follows:
brought about by cluld abuse, which takes
vast array of psychological and
manifested
keep repressed pain at bay,
addicted
at
nurturing;" codependency is epidemic (seemingly
the addictive behavior of their loved
one
of people who consider
degree, nearly every segment of Western cultme),
(usually-exaggerated) caring
effort to
gained
arena
by codependents
while the
ones
physical symptoms.
is
an
and
The
unconscious
codependent actually contributes to
by enabhng. Enabling keeps
codependent can continue caring to gain
a sense
the loved
of self-worth.
Recovery from codependency requires drastic attitude and hfestyle change
(usually detachment)
and
three authors assert that
away; rather
(at best)
it
a
lifelong commitment to the twelve-step regime.
codependency is
moves
.
a
lifelong ^Iness which does not go
into remission.
All
Tyler
Beattie defines
is
one
codependency in interpersonal terms:
who has let another person's behavior affect him
obsessed with
"a
or
controlling that person's behavior" (3 1).
codependent person
her, and who is
She also
"codependency is primarily a reactionary process." By this
codependent individuals react to the "problems, pains, hves,
themselves and others, instead of acting in ways that
are
she
emphasizes that
means
that
and behaviors" of
adaptive (33).
According to Beattie, although the recovery process is complex, progressive,
grueling,
it is also "fim." She
based
the
on
Among the
exemplary in the
Subby has
an
a
for him-
the field of codependency
models and constructs
combined
effort to define
m
and
writes, "Recovery is not only fim, it is simple,"
premise that each person is responsible
other authors
or
herself (54).
hteratme, the following
are
they posit:
family systems approach with ego psychology in his
codependency.
He defines this condition
as:
emotional, psychological, and behavioral condition that develops as a
prolonged exposme to, and practice of, a set of
result of an individual's
rules which prevent the open expression of feelings,
the direct discussion of personal and interpersonal problems.
oppressive rules
well
as
-
Adherence to these
dysfimctional rules
family members. Codependency results
psychological
leads to
when
as
identity distmbances within
family members invest more
energy in their false self than in their true seff. Once this occms,
codependent patterns wdl be perpetuated,
relationships
outside the
49
not
oidy in the family,
fanuly as well (26-35).
but in
Tyler
Larsen defines
codependency as consisting of "those self-defeating,
behaviors that diminish
relationships" (14).
om
He
capacity to
iiutiate
or
participate
emphasizes both behavioral
codependency and the role that social learning plays
and
in
loving
developing
and
of
development of the
codependent condition. According to Larsen, codependent individuals
from deficits in the skiUs necessary for
learned
interpersonal aspects
in the
50
suffer
maintaining healthy
relationships (32).
Whitfield defines
associated with
(Child. 19).
or
or
a
Beattie's
a
hiding
"Wherever it
of the True
of an
provides
the needs and behaviors of others"
an
is,
may be
we
may
give us happiness
and
people, places, things,
neglect om own
selves for
one
to whom we
habitually look. This
addiction: "the addiction to
looking
4,5).
broad defiiution of codependency that posits the existence
underljdng addictive process that gives rise to codependent behavior.
Codependency "is
out
a
that is
Self, in order to please authority figmes,
Self emerges,
looking to the False Self becomes
elsewhere" (Condition.
dysfimction
model, he emphasizes the interpersonal aspects
Whitfield, the "elsewhere"
codependent False
Schaef
on
and/or
codependent person "looks elsewhere," beheving that
experiences.
it." The residt is
and
The
focusing
outside of omselves �the True Self�can
fidfillment. For
behaviors,
results from
Following
of codependency.
something
codependency as "any suffering
a
disease that has many forms and
of a disease process that is ioherent
m
expressions and that grows
the system in which we hve." This
51
Tyler
disease is die "addictive
process
we
feel
we
process," defining addiction broadly as "any substance
have to lie abouf
process uiclude chemical
dependency,
disorders, personality disorders,
as
Wegscheider-Cruse provides
codependency, describing it as
preoccupation
"Eventually,
and extreme
this
that affects the
(21).
a
one
on
as
specific
addictions, eating and food
codependency.
of the
dependency
dependence
Manifestations of the addictive
sexual
weU
or
more
operational defiiutions
condition that is characterized
on a
person
or
of
by
object, including food.
another person becomes
a
pathological condition
codependent in all relationships" (2).
In the field of bibhcally-based
helpfid and comprehensive
hteratme, Nancy Groom offers the following
definition of codependency:
Codependency is a self-focused way of life in which a person, blind to his or
her true self, continually reacts to others�being controlled by and seeking to
control then behavior, attitudes, and/or opinions, resulting in spiritual
sterihty, loss of authenticity, and absence of intimacy. (21)
Whde much of the
codependency construct has much to commend it, words
of caution have been voiced in the past several years
and
presuppositions
inherent to the
regarding basic assumptions
codependency model. Myer, Peterson,
and
Rosales, for example, caU three underlying assumptions into serious question:
that
codependency is
a
disease,
2. that
codependency is an addiction,
1.
and 3. that
codependency is largely predetermined by the enviromnent. They argue that
"assmnptions underlying codependency are fraught with problems, and therefore
codependency as
a
diagnostic category is not as universally vahd as
is
popularly
Tyler
held"
(449-450). Noting tiie
disorder is
so
general
and
"Bamum
effect," where
any
that anyone
can
highly probable
they argue that "efforts to identify codependency as
should be redirected."
the very chents
we
Similarly,
model: 1. The
tendency to
description of a
fall under its
label,
addiction and disease
Widely held assumptions, they assert,
seek to assisf
Robert
an
52
"risk disservice to
(457).
Westermeyer voices
two concems
with the
codependency
codependency model padiologizes the natmal (and altruistic)
care
for others, and 2. the
"mandate action which is not
These criticisms
are
shared
proposed remedies for codependency
necessarily in
line with
by Wendy Kamiaer who
prosocial values" (342).
writes:
The trouble is that for
codependency consumers, someone else is always
writing
script. They are encomaged to see themselves as victims of
family life rather than self-determining participants. They are encomaged
to beheve in the impossibdity of individual autonomy (13).
the
Westermeyer' s
one
to
other criticisms of the
codependency model
relinquish responsibihty for om frustrating lifestyles,
codependency label may simply afford "hcense to be more
unwarranted detachment.
"Melody Beattie's
and that
selfish"
Critiquing the codependent writers,
idea that
relationships
should
are
that it allows
a
through
he beheves that
always be equitable reflects the
temperament of a five-year old" and that Anne Schaef is reckless in her
articulation that "mental health
tiiemselves"
(344).
practitioners
are,
by defiiution, codependent
Tyler
O'Brien and
codependency,
that
Gaborit, in their
chemical
codependency is
being an exception,
common
behaviors
a
study of the relationship between
addiction, and depression, noted Schaef s hypothesis
disorder suffered
it is the
can
1992
53
by society
They conclude,
norm.
be labeled
will determine when the behaviors
codependent,
at
large,
and that instead of
"Because
there is
are so momentous as
a
a
wide
variety of
need for criteria that
to be called
a
disorder"
(134).
The
Relationship
Studies of overweight
correlation between their
or
Between
Codependency and Overeating
obese individuals have
condition and
physical
consistendy revealed a
deep-seated emotional needs.
Denis Craddock writes:
In my
obese
experience
controls,
of following
over
350
those who need to eat
cases
of obesity and
assessing 28
for lack of love in
compensation
large
important group. Eatmg helps to keep them
stable. Three main groups of individuals seem to find compensation in
eating, which may be the major or only pleasme in their hves:
1. Children lacking love from one or both parents
2. Single individuals or married couples with no chddren.
3. Unhappy individuals hving in a state of sfress and lack of general
affection. (58)
dieir hves form
found in
1994
an
and
a
Beattie notes that
as
one
of the
primary manifestations
of codependency may be
eating disorder-overeating or undereating (45). Similarly,
study ("Codependency as
a
in her
Mediator Between Sfressfiil Events and
Eating
Disorders,") of ninety-five undergraduate women, Dinah Meyer found that
women
assessed
as
codependent exhibited more eatiag disorder symptoms
non-codependent participants,
and "were
more
than
hkely to display the thoughts
and
Tyler
behaviors
common
to
disorders"
eating
(i.e.
bulimia
or
54
anorexia) (113).
Furthermore, the findings suggested "a developmental sequence, whereby
codependency mediates the relationship between excessive
development of an eating
disorder"
stress and the
(107).
In their landmark book Love Hunger, authors Frank Minirth and Paid Meier
use a
and
sound combuiation of psychology and
overweight,
of eating
with
and note, "We find
depth and precision, beheving that "most diet plans
are
not
resolved"
(333).
practitioner to identify and resolve those
of overeating must be addressed from
spiritual.
This
a
on
the
spiritual deprivation,
fad because
underlying
The book's purpose is to enable the
issues. The authors beheve the
broad
problem
spectrum�physical, psychological,
Minirth-
permanently patients' addiction to food.
premise that overeating
not just
cases
and emotional factors
comprehensive program is used by patients in the
Meier Clinics in fom states to break
program is based
address food addiction
codependent relationships in almost aU
compulsion" (1 12). They address psychological
emotional issues
and
spirituahty to
The
is linked to emotional and
physical cravings.
It
begins with a relationship
inventory that helps the patient understand how disappointments with family-of-
origin,
spouse,
authority figmes,
or
with food itself can lead to
compulsive
overeating.
The authors cite twelve
cultmal pressmes,
an
common reasons
for
compulsive eating, including
attempt to avoid love and intimacy, food
as a
franqmlizer.
Tyler
self-pimishment,
and
a
55
need to control one's circumstances and/or environment
(20-32).
The
regimen
substitution
sets forth
suggestions,
and
a
dietitian-designed food plan with daily menus, food
numerous
recipes.
addressing relapses, maintenance, motivation,
hohstic
and sound
psychology make it a
approach to weight loss.
The program enables the
understand the addiction
(food
addition, its strategies for
In
as
anesthetic),
"readiness
participant to identify issues
love
cycle:
consequences
inventory"
is
himger,
of deiual and then to
low self-esteem, addictive agent
(obesity), guilt/shame,
self-hatred. Then
presented with ten paths to recovery including
identification of all addictions,
a
confrontation of denial,
an awareness
foods and situations,"
adequate fanuly support, right motives,
medical
a
approval,
"We find
A
and
a
commitment to
change
codependent relationships
codependent relationship is
one
another and often
swing between
(112). They note
further
.
and
exfremes
people
reasonable
goals,
spiritual growth.
in almost aU
in which
of "frigger
are
cases
of eating
compulsion.
overly dependent on
of dependence and
one
independence"
.
opposite of codependency is not independence, but healthy
interdependence. Balanced, interdependent persons can be both dependent
enough to allow trusting vulnerabihty and genuine intiniacy in a
relationship and yet at the same time be independent enough that they have
their own emotional identity. They do not go up or down emotionally just
because others go up and down. (1 14)
The
Tyler
The authors recommend the
recordmg
a
(145, 146).
of the past,
especiaUy issues
the
core
sadness"
In
patients to think
of then pam.
addition,
of peeling the
a
God wants
is stiU in
good parent to the
me
to be
off an onion
anger,
original manual,
a
pain.
healthy.
multifaceted
hfestyle plans to
insme successfid
weight-loss
hunger through
the reader
depression,
and true
and
grief are
I
can
be
chUd from whom he
me.
One must not withhold
made;
I deserve to be
healthy" (137).
a
complementary workbook to
approach to develop
and maintain
long-term
addresses issues of the
comse
body,
body, the authors provide weekly eating, exercise,
For the
and
they try to get to
bargauiing,
Positive decisions must be
mind, and soul.
menus
as
"We
pain."
You may need to make the
chdd within
is offered. This twelve-week
hfechange
out the
of anger,
healthy if the
In The Love Hunger Weight-Loss Workbook,
the
"grieve
depth, concluding with acceptance, forgiveness, and
within)
permission for inner heahng.
healthy.
denial,
"The adidt cannot be
remains
decision: I wiU be
layers
They must peel tinough layers
(1 18-134).
(and who
must learn to face and embrace the pam
of chddhood. One must
aU examined in considerable
grew
one
Issues of shock and
( 126).
resolution
decisions," (138-140), and
out of "new
tape of positive "self-talk" statements for ongomg reflection and
meditation
often teU
writing
56
and
dieting and weight maintenance, including
charts. For the mind there is
self tests, jomnahng, interactive
explore the underlying thoughts
and
a
self-examination of love
questions,
and exercises to
help
feelings that lead to overeating.
Tyler
For the soul there
program,
one
are
57
daily meditations based on the twelve-step recovery
step for each of the program's twelve weeks.
Summary
In this
Christian
chapter we have
examined the
approaches to dieting
social and
and
weight loss,
psychological imphcations
roles of small groups in
attention
of obesity
with
ui
providing needed spiritual
history of Christian organizations
(with special
pertinent hteratme in the field of
and
particular focus given to die
American cultme, the vital
and emotional support, the
philosophies
dedicated to
given to the Weigh Down Program),
weight reduction
their
accompanying
critics, basic assumptions and criticisms of the codependency model, and the
relationship between codependency and overeating.
Tyler
58
CHAPTERS
Design of the Study
Purpose
Having noted the mounting
concem over
both in the contemporary cultme and in the
proposed research was to identify,
emotional
America chmch, the purpose of the
measme, and
chmch
Research
Question
What
are
the
setting.
Questions
changes
in
participants' weight,
Scale
[SWB]),
measmed
by the Spann-Pisher Codependency
senunar's
beguming (week one),
at
program's
conclusion
conclusion
(December 3 1, 1997)?
Question
What is the
the
(week twelve),
level of spiritual
and
Scale
weU-being
codependency (as
[SFCS])
at the twelve-week
program's mid-point (week six),
and six weeks after the
at the
program's
#2
correlation, if any, between weight reduction,
spiritual weU-being,
Research
the level of spiritual and
#1
(as measmed by the Spiritual WeU
Research
assess
growth as experienced by participants in a twelve-week Weigh Down
Workshop program held in a local
Research
weight control and weight loss,
and levels of codependency?
Question #3
one's
sense
of
Tyler
59
correlation, if any, between spiritual weU-being and levels of
What is the
codependency and the spiritual disciplines
of personal Bible
study,
prayer/meditation, andjomnaluig?
These
questions
are
raised
ui
hght of the overarching hypothesis that subjects
demonstrate
participatmg in a twelve-week Weigh Down Worksjiop wdl
changes
in their
level of spiritual
decrease
as a
spuitual weU-being and levels
well-being wdl increase,
result of participating in the
hypothesized that participants wiU
spiritual disciplines
of Bible
of codependency; i.e. that one's
while one's level of codependency will
Weigh Down program.
evidence
study,
positive
an
It is also
increase in time devoted to the
prayer, and joumaling.
Subjects
The
subjects
twelve-week
in this
study were nineteen
Weigh Down Workshop that was
Episcopal Chmch, Montgomery,
November 18, 1997.
All
the
of losing
primary objectives
chmches.
(The
September 2,
through
emoUed in the program voluntarily, with
of Christ the Redeemer; fourteen
program
1997
weight and experiencing spuitual growth.
began with twenty-six persons,
leaving the
class within the first fom
twenties to
early
of the
offered at Christ the Redeemer
Alabama from
participants
participants were members
area
self-selected participants in the
significantiy overweight to obese;
seven
other
of them
weeks.) Participant ages ranged from late
seventies. The average age of participants
participants had an obvious
belonged to
Five
was
forty-fom.
Some
need for weight loss and may be described
others had
no
as
apparent need (to this observer).
Tyler
A
comparison
described
on
group of five persons
page
was
also used in die
study,
60
and fiirther
�
.
Instrumentation
Research-Designed
Two tools
sense
were
of spirihial
Items
used for
well-being:
Spann-Fisher Codependency
In
respectively.)
addition,
measuring
Scale
The
C and
were
Scale
as
continuous variables in
of measuring the
assessing subjective
weU-being and predicting psychosocial risks (BufEbrd, Paloutzian,
as
"the affirmation of life in
a
defines
relationship with God, self^
and environment that nurtmes and celebrates wholeness"
("Conceptuahzation"
rehgious
and Elhson
citing the National Interfaith Coahtion on Aging (1975),
spiritual weU-being
community,
asked after
gather additional information &om subjects.
(Appendix A) was developed with the purpose
m
A and B
(SWBS)
role of rehgion and transcendence
57). EUison,
and the
D.)
Spiritual Well-Being
This scale
(SFCS). (Please note Appendixes
researcher-designed questions
the two standardized instruments to
(Note Appendixes
evaluating the workshop participants'
Spiritual WeU-Being inventory (SWB)
the
ten
and
33 1).
dimension and
genuine weU-being to
a
be
It suggests that
spiritual weU-being involves
social-psychological component.
realized,
be satisfied. "This refers to the
an
sense
a
EUison states that for
individual's search for transcendence must
of weU-being
we
experience when we find
Tyler
purposes to comiuit omselves to which involve ultimate
refers to
termed
a
non-physical dimension of awareness
the overaU
and Existential
are measmes
20). Furthermore,
spiritual health,
same as
The
six-point Likert-type
Spiritual WeU (SWB)
Bemg (RWB)
to
a
The instrument consists of
scale for response. In addition to
score, two subscales
WeU-Being (EWB).
measme
"AU tinee
Rehgious
and that
WeU-
scores assume
of continuous variables rather than dichotomous"
EUison notes that
It
experience which can best be
spiritual" (Elhson, quoted by Fitzgerald 127).
twenty responses, using
these
and
meaning for life.
61
tiiat
(Fitzgerald
spiritual weU-being may not be tantamount
"spiritual weU-being also
does not appear to be the
spiritual maturity" ("Conceptualization" 332).
Scale
Spann-Fisher Codependency
This instrument
(SFCS)
(Appendix B) was developed from observed characteristics
of codependents that led the authors to define
condition that is manifested
through
This pattern is characterized
by:
a
codependency as "a psychosocial
dysfunctional pattern of relating to
exfreme focus outside of self,
expression of feelings, and, attempts to
derive
relationships" (Spann and Fischer 17).
The scale
codependency characteristics,
as
noted
a sense
lack of open
of purpose
measmes
others.
through
primary
by Melody Beattie: care-taking,
low self-
worth, repression, obsession, confrol, denial, dependency, weak boundaries, poor
communication, lack of tmst, and anger (37-43). The scale postulates that
codependency characteristics range
on a
continuum from low to
high with the
high range identified by greater psychosocial dysfimction. Positive correlations
Tyler
were
found between
codependency and depression,
femininity, anxiety, parental control,
age,
umelated to
codependency (88-89).
Spann-Fisher
Likert-type
described
scale is
"a
psychosocial
pattern of relating
to
and emneshment with
sixteen-item
fanuly-of-origin.
measme
questioimaire using
a
six-point
codependency. Codependency may be
condition that is manifested
others. This pattern is characterized
outside of self, lack of open
of purpose
a
scale for response to
as
external locus of control,
income, and cohesion of family-of-origin were predicted to be
Occupation,
The
62
through a dysfimctional
by:
extreme
expression of feelings, and, attempts
focus
to derive
a sense
through relationships" (Spann and Fisher 27).
Researcher-Designed Questions
In addition to the two standardized instruments used in the
researcher-designed questions (information blanks) were
first three
questionnaires, asking for the respondent's
study, eight
added at the end of the
social
security number,
present weight and waist measmement, weight loss goal in pounds, traumatic life
events
the
(which could indicate questionnaire response distortion),
spiritual disciplines
At the end of the fourth
(questions #1-44),
ascertain the
of Bible
reading,
questionnaire,
prayer, and joumahng
the
same
with the addition of fom
perceived helpfidness
participants (see Appendix D).
information
and time spent in
(see Appendix C).
was
gathered
concludmg questions (#45-48) to
and effectiveness of the program
by its
Tyler
of Instrumentation
Reliability and Validity
The
Spiritual Well-Being
Scale
(SWBS)
Research with the SWBS shows
samples
high test-retest rehabihty above
after one, fom, and ten weeks
(Rehabihty refers to the
the same,
or
100 student volunteers
magnitude
extent to
similar, results.)
were
In
.93
(Bufford, Paloutzian,
which
study,
one
(SWB),
test-retest
.96
(RWB),
consistency" (Elhson "Spiritual WeU-Being," qtd.
(SWB),
reported
.96 for
(EWB) after
RWB, alpha
rehabihty
rehgious weU-being (RWB),
one
=
SWBS test-retest
m
as
EWB),
and
same
57-58).
group
yields
rehabihty coefficients
and .86
from
(EWB). "The
high rehabihty and internal
Venable
.93 for
43).
spiritual weU-being
and .86 for emotional
week, high internal consistency (alpha
.78
.85 in three
and Elhson
repeated testing of the
of these coefficients suggests the SWB has
Ellison
63
=
.98
well-being
SWB, alpha =.87
predicted correlation with the UCLA Lonehness
Scale, Purpose in Life Test, Intrinsic Rehgious Orientation, and self-esteem.
("Conceptuahzation" 333-335).
Ledbetter et al. conclude that "the SWBS has demonsfrated
to
measme
significant,
The
low scores, those that have
across a
Research
demonsfrated
=
.80),
on
Scale
samples mcluding two
Al-Anon group members with
abUity
practice" (53-55).
(SFCS)
the SFCS demonsfrates that the scale's
across
exceUent
fraditionaUy been viewed as cliiucally
wide range of rehgious beliefs and
Spann-Fischer Codependency
an
rehabihty has been
student groups
three-plus years
(alpha
=
.73 and
of mvolvement
alpha
(alpha
=
Tyler
-
.80),
Al-Anon group members with
.77) and Al-Anon/Codependents Anonymous
involvement of fom weeks
mean
codependency
student groups
(N
=
scores
192, N
=
=
52.32, X
228, N
in their fifteen-item version of SFCS
only by the
addition of one item
There have been
occupation,
and
no
group members with
(alpha =.77). They also
(X
of involvement
three-plus years
=
=
218).
was
demonstrate
51.55, X
The
=
51.99)
a
(alpha
64
=
maximum
consistency of
across
three
rehabdity for test-retest factors
current version is
.87, and the
(Spann and Fisher 91,
noted by
changed
Fitzgerald, 123).
correlations found between test results and age, race,
family-of-origin cohesion (93-94).
Data Collection
At
1997),
an
introductory meeting to
the researcher
intentions for the
that the
the twelve-week
The self-selected
study was completely voluntary,
personal names.)
(held August 19,
presented to the prospective participants
study.
anonymously (with
comse
social
subjects
in the
and responses would be made
security numbers identifymg respondents, instead of
On the first
meeting (September 2, 1997),
of the
end of the class, and returned to the researcher.
(There was
participation from aU those attending.)
letter
on
overview of his
study were informed
questionnanes were distributed at the begmnmg
duphcated
an
on
by return mail by December 3 1, 1997;
class, completed by the
100
percent
The distribution-collection pattern
October 6 and November 18. The final
(see Appendix E) was maded
the first
questioimaire
December 16, 1997; thirteen
the
remaining
six
were
and
was
cover
were
received
aU received
by
Tyler
January 14,
1998. The
necessary for the
answers on
Workshop
dependent variables
and
are
Comse held
Dependent Variables
of this research is the twelve-week
on
September 2-November 18,
the scale measmements of weight,
codependency levels,
responses
and
iudependent variable (treatment)
Down
Weigh
questionnahes provided the raw data
study.
Independent
The
the
the latter two
the two iastruments. This
as
reflected in
study attempts
relationship between the independent variable (the
and the
65
dependent variables (weight loss
or
1997. The
spiritual well-beuig,
participants'
to
recorded
discover the
comse
offered, i.e. treatment)
gain, spiritual weU-being,
and level of
codependency).
Control Factors
The
comparison group
age of forty-six) involved in
for the past two years, with
attendance.
(One
of the
study consisted of five
two-hom mid-week
a
study, and prayer using
Bible
from
used in the
a
twelve-step model.
women
gathering for personal sharing,
The group has been meeting
ongoing change in membership
and numerical
group's members was known by the researcher to suffer
bulimia, and to be taking the anti-depressant Prozac, which in
causes
group
weight gain. This, however,
was
given the
group, and received
(average
same
fom
during the
did not appear to be
questionnafres
same
a
persons
factor with her.)
distributed to the
week that
some
participants
The
experimental
in the
Weigh Down
Tyler
course
on
tiie
received dieir
same
questioimaires. Control group questionnaires were returned
day as having been received.
participate in the Weigh Down Program,
which
questions 45-48,
66
were
Since the
dieir fourth
comparison group
did not
did not contain
questioimaire
provided evaluation responses for Weigh Down
participants.
Data
The
the
scores
from SWBS and the SFCS have been tabulated and tracked
eighteen weeks
of the
codependency levels
t, z, and p
Analysis
study to
decrease
determine if spiritual
well-being
result of the program
(treatment).
as a
over
increases and
Results for
findings were subjected to the Wilcoxon Matched-Pairs Signed-Ranks
Test and the Mann-Whitney U Matched Pairs Test.
In
addition,
how the
responses to
spiritual disciples
spiritual well-being
week
period has
of Bible
37-47 have been tabulated to determine
reading,
prayer, and joumaling
codependency levels. Weight loss
also been recorded to determine if there is
this and individuals'
responses
and
questions
spiritual well-being
regarding the program's
and
a
the
effectiveness
were
appropriate in order to provide
eighteen-
correlation between
codependency levels.
questionnaire (questions 45-48), reported in Chapter 4
referenced where
over
impact
Written
gathered from the fourth
and Appendix
evidence and
G, and
testimony
regarding changes in weight loss, perceived spiritual weU-being, codependency
levels, and time spent in the spiritual disciplines of Bible reading, prayer, and
joumaling.
Tyler
67
Summary
This
assess
chapter has presented the purpose
the level of personal
participants
chmch
in
a
setting.
spuitual
twelve-week
The
subjects
of the
and emotional
were
defined
as
analysis.
were
the
Spiritual WeU-Being
The
Scale
(SFCS),
independent variable
of the
dependent variable (the
participants'
were
described.
a
local
1997. A
and the
responses to the program
Spann-Fisher
by eight additional researcher-designed
one
completed at the program's
month after conclusion. The
study (the twelve-week Weigh Down Workshop) and
sense
of personal,
codependency experienced by the participants
comse)
program held in
through November 18,
distributed and
and
measme, and
nineteen persons who conunitted
(SWBS)
foUowed
questioimaires were
identify,
also used for the purpose of comparative
measme
Scale
beginning, mid-point, conclusion,
the
was
The instruments used to
Codependency
questions.
of five persons
to
growth e3q)erienced by
Weigh Down Workshop
themselves to the program from September 2
comparison group
study:
FinaUy,
the
spiritual weU-being and level
as a
methodology
of
residt of participating in the
of data
analysis
was
presented.
Tyler
68
CHAPTER 4
Findings of the Study
Introduction
The pmpose of this
spiritual
and emotional
study was
to
identify,
measure, and
growth as experienced by participants
Weigh Down Workshop program held iu a local
This
chmch
in
a
the level of
twelve-week
setting in the fall
of 1997.
chapter wiU report the data gathered from the fom completed questioimaires
given to the nineteen participants in the study group
the
assess
comparison group.
answers
Down
The data wiU
serve
confirm the
questions regarding the
to the three research
in the hves of those who
Workshop
to
and the five
participants in
hypothesis
and
effectiveness of the
provide
Weigh
participated in the twelve-week
program.
Changes
The
in
Weight, Spiritual Well-Being,
and
Codependency Levels
hypothesis for the study was that participants in the Weigh Down
positive changes in their spiritual
Program would
demonstrate
weU-being as
result of engaging in the program: i.e. that
a
and emotional
spiritual weU-being
would increase, and that levels of codependency woidd decrease. The
proved correct,
in
hght of the
data
gathered,
reflected in Table 1
responses from the
experimental group),
and in Table 2
responses from the
comparison group).
Both tables also
answering the first two research questions:
hypothesis
(which tabulates
(which tabulates
provide relevant data in
Tyler
Research
Question #1: What
69
changes in the level of subjects'
spiritual weU-being (as measured by the Spuitual Well-Being Scale
[SWBS]), and codependency (as measmed by the Spann-Fisher
Codependency Scale [SFCS]) at the seminar's beginning (week one), at the
program's mid-pomt (week six), at the program's conclusion (week twelve),
and six weeks after the program's conclusion (December 3 1, 1997)?
are
the
Research Question #2: What is the correlation, if any, between weight
reduction, one's sense of spiritual weU-being, and levels of codependency?
In each table results for t
Matched-Pairs
cumulative
/ scores
experimental
in the three
Signed-Ranks
and p levels
Test.
These tables reflect in the
and p levels
group, and
areas
scores
an
high degree
insignificant level
measmed:
codependency (SFCS).
a
Of particidar
was
increase
was
of signiQcant
eighteen-week
change in the
of change in the
comparison group
significance
one
and week
is the
and
degree (or lack thereof)
eighteen in
each of the three
measmed in each group.
It will be noted that the
group
subjected to the WUcoxon
weight loss, spiritual well-being (SWBS),
of change reflected between week
areas
were
eighteen-week
cumulative
eleven and one-half pounds; the cumulative
was
eighteen points,
thirteen points. In the
between week
one
and the cmnulative
in the
study
spiritual weU-being
codependency level
decrease
comparison group, weight increased by five pounds
and week
eighteen; while
the
eighteen-week cumulative
spiritual weU-being increase was less than two points,
codependency level
weight loss
decrease
was
five
points.
and the cmnulative
70
Tyler
TABLE 1
Pre-and Post-Test
in the
Changes Among Participants
Weigh Down Program (n=19)
X
Group
diff.
*
Mean
SD
Week 1
172.47
35.18
Week 6
168.40
33.73
4.07
-1.54
.09
Week 12
167.19
28.74
1.21
-1.16
.25
Week 18
160.94
29.08
6.25
-1.61
.11
172.47-160.94 35.18-29.08 11.53
-3.30
.001
t
p<
WEIGHT
(Week
1-Week 18
WBS
Week 1
91.10
17.19
Week 6
102.83
14.67
11.73
-3.51
0
Week 12
104.94
13.60
-2.11
-1.08
.28
Week 18
109.21
10.74
-4.27
-2.00
.04
91.10-109.21
7.19-10.74-�18.11
-3.62
0)
Week 1
57.32
10.47
Week 6
53.61
9.34
3.71
-2.70
0
Week 12
46.00
12.91
7.61
-2.77
.01
Week 18
44.32
8.41
1.68
.78
.49
(Week 1-Week
18
SFCS
(Week
*
1-Week 18
p<.05, 2-taded
57.32-44.32
10.47-8.41
13.00
-
-3.62
0)
Tyler
71
TABLE 2
Pre-and Post-Test
Changes Among Participants
Group (n=5)
in the Control
Control
Mean
Group
SD
diff.
t
0
p<*
WEIGHT
Week 1
146.00
25.18
Week 6
146.67
24.13
-.67
Week 12
148.33
25.15
-1.66
1.00
-1.41
.16
151.25
19.77
-2.93
-1.41
.16
146.00-151.25
25.18-19.77
-5.25
-1.29
.19)
Week 1
99.20
14.24
Week 6
105.60
6.59
-6.40
1.22
.22
Week 12
106.25
12.50
-.65
-.36
.72
Week 18
101.00
7.97
5.25
-1.83
.07
-1.80
-.68
49
3.2
-2.03
.04
Week 18
(Week
1-Week 18
SWBS
1-Week 18
99.20-101.00
14.24-7.97
Week 1
61.80
6.57
Week 6
58.60
6.73
Week 12
51.50
1.73
7.1
-1.46
.14
Week 18
56.80
4.87
-5.30
-1.83
.07
61.80-56.80
6.57-4.87
5.00
-1.22
.22)
(Week
)
SFCS
(Week
*
1-Week 18
p< .05, 2-taded
With Tables 1 and 2
and differences in
focusmg
on
the two groups
weight, spiritual weU-being,
and
provides a paired comparison of the two groups
at
individually, noting changes
codependency levels.
Table 3
the intervals of the first,
twelfth, and eighteenth weeks. (Results in this table were subjected to the
Whitney U Matched-Pairs
Test for
sixth,
Mann-
detemmung z scores and p levels.) The table
Tyler
provides
a
helpfid juxtaposed comparison between the study group
comparison group, revealing by the eighteenth week a nine
cumulative difference in
and
a
twelve and
Also in the
areas
an
eight-point difference
one-half-point difference
of spiritual
weU-being (.05)
No
and
iu
and the
one-half-point
spiritual weU-being,
in level of codependency.
eighteenth week, high significance
the two groups.
is noted in the /? levels in the
codependency (.02),
as
compared between
significance was revealed in the weight category,
though the experimental
the
weight,
and
group lost eleven and one-half pounds
comparison group gained
five
even
cumulatively,
and
pounds cumulatively.
TABLES
Comparative Changes Among Participants
X
Group (n=19)
Mean
SD
172.47
Week 6
Control
in the Two
Groups
Group (n=5)
Mean
SD
Group Diff.
z
P<*
35.18
146.00
25.18
26.47
-1.02
.31
168.40
33.73
146.67
24.13
21.73
-1.09
.28
Week 12
167.19
28.74
148.33
25.15
18.86
-1.30
.19
Week 18
160.94
33.08
151.25
19.77
9.69
-.61
.21
91.10
17.19
99.20
14.24
-8.10
-1.03
.30
Week 6
102.83
14.67
105.60
6.58
-2.77
-.08
.94
Week 12
104.94
13.60
106.25
12.50
-1.31
-.31
.75
Week 18
109.21
10.74
101.00
7.97
8.21
-1.99
.05
Week 1
57.32
10.47
61.80
6.57
-4.48
-.43
.67
Week 6
53.61
46.00
9.34
58.60
6.73
-4.99
-1.05
.30
12.91
51.50
1.73
-5.50
-1.57
.12
44.32
8.41
56.80
4.87
-12.48
-2.35
.02
WEIGHT
Week 1
SWBS
Week 1
SFCS
Week 12
Week 18
*
p<.05, 2-taiIed
72
Tyler
Changes
Each
in
Spiritual Disciplines (Bible Reading, Prayer, Joumaling)
participant in the Weigh Down Program was encomaged to spend time
daily in the spiritual disciplines
in one's
and
of Bible
notebook/guide. Scriptme
readuig,
verses were
prayer, and
personal joumahng
offered each week for meditation
study during the week, accompanied by blank pages for recordmg
thoughts
73
and
Table 4 tracks
insights.
participants'
involvement witb the
disciphnes
of Bible
Table 3 in
design. (Results were subjected to the Mann-Whitney U
determine
z scores
the third research
Research
reading,
and p
prayer, and joumaling, and is
levels.)
This table
one's
spiritual
presented to parallel
Test to
provides relevant data in answering
question:
Question #3: What is the correlation, if any, between spiritual
weU-being and levels of codependency, and the spiritual disciplines
personal Bible study, joumaling, and prayer/meditation?
of
It will be noted that whUe both groups increased in time devoted to the
spiritual disciplines
week the
experimental
(38.8 minutes)
week
over
one to
the
group
and prayer
week
comse
was
of the
eighteen weeks, by the eighteenth
devoting
50
percent more time
to Bible
(33.5 minutes) than did the comparison group.
eighteen,
the
increase in time devoted to the
demonstrated smaUer
gains
codependency levels,
as
in
comparison
group reflected
a
reading
From
higher percentde
spiritual disciphnes than did the study group, yet
spiritual weU-being and smaller decreases
previously noted in Tables
1-3.
in
Tyler
74
TABLE 4
Comparative Changes Among Participants
X
Group (n=19)
Control
in the Two
Groups
Group (n=5)
SD
Diff.
Mean
SD
Week 1
Week 6
21.68
29.32
13.00
15.65
8.68
-.72
41.47
73.78
11.00
11.40
30.47
-1.83
Week 12
36.88
68.74
35.00
23.45
1.88
-1.09
.28
Week 18
38.79
78.83
25.00
20.31
13.79
-.22
.83
Mean
P<
z
BIBLE READING
(av. min. weekly)
.47
.07
PRAYER
(av. min. weekly)
Week 1
Week 6
Week 12
Week 18
25.00
23.09
16.00
10.84
9.00
-.36
.72
35.29
35.73
19.00
12.45
6.29
-.44
.66
32.94
27.22
30.00
21.60
2.94
-.05
.96
33.53
38.42
22.00
14.40
11.53
-.68
.50
JOURNALING
(av. min. weekly)
*
Week 1
4.47
10.12
4.00
5.48
.47
-.66
.51
Week 6
6.13
9.07
6.00
6.52
.13
-.31
.76
Week 12
4.53
8.02
10.00
4.08
-5.47
-2.05
.04
Week 18
6.32
14.51
6.00
4.18
.32
-1.45
.15
p<.05, 2-tailed
Achievement of Weight Loss Goals
On the last
questionnaire, participants were
Concerning weight loss, I:
a. lost the weight I was hoping to
c.
didn't lose
asked to
lose. b. made
much,
if any,
Table 5 reflects the fidfillment of weight loss
respond to the question:
good
weight
a
start in that
direction
goals by participants in the
Weigh Down Program. Responses reflect that 26 percent lost the weight desired,
63
percent made
weight.
a
good start in that direction, and
10
percent lost htde, if any,
Tyler
75
TABLES
Fulfillment of Weight Loss Goals
by Group Participants (n=19)
GOAL
RESPONSE
Lost All
Desired
5 (26%)
12 (63%)
Weight
Made good start toward desired goal
Lost httie, if any, weight
On the
ascertain the
concluding questionnaire,
participants'
1.
OveraU,
2 (10%)
two yes-no
level of satisfaction with the
was
the
comse
Question
week
participants
#48 asked for
comse.
?
The
as
are
recorded in
noteworthy findings
of the
enabled
growth and improvement m three
questions affirmatively.
of the twelve-
Findings
of the program suggest the
study:
participants to experience personal
dimensions: the
spuitual. PhysicaUy; the group
increased in
friend?
Appendix G.
of Major
during the eighteen weeks
Weigh Down Program
and the
a
answered these two
Summary
foUowiug
comse:
participants to note the most helpfid aspects
Their responses
Data coUected
asked to
helpfid to you?
2. Would you recommend it to
All nineteen
questions were
physical,
lost weight;
the
emotional,
spirituaUy the group
spiritual weU-being; emotionaUy the group decreased in levels
of
codependency. (It should be noted that each of the nineteen participants in the
Weigh Down Program lost weight.
twenty-six pounds;
the smallest
The greatest individual
was
two
weight loss was
and one-half pounds.)
76
Tyler
Although only five participants (26 percent)
the nineteen
lost
Weigh Down Participants stated
that the program had been
helpfid,
^ desired weight, each of
conclusion of the
at the
course
and that he/she would recommend it to
another person. Even those who lost
oidy a few pounds stdl found the
beneficial, presumably because of the spiritual and emotional
program
enrichment
gained through
small group
dynamics, personal sharing,
motivational video and audio tapes, and the
reading,
prayer, and joumaling.
spiritual disciphnes
(Note supporting
the
of Bible
comments in
Appendix
G.)
There
was a
significant contrast in the comparison group,
weight gain (five pounds)
modest
over
the
eighteen-week period,
gain in spiritual weU-being and modest decrease
which evidenced
and showed
in
a
only
codependency
levels.
The
findings within the study group suggest a correlation between weight
loss, spiritual well-being, and codependency tendencies. As weight
decreased, spiritual well-being increased, while codependency tendencies
were
reduced.
Participants
in the
devoted to the
comparison
spiritual disciplines
of Bible
group members: the former
each of the two
groups.
Weigh Down Program demonstrated higher mean time
areas.
Time
reading
and prayer than did
exceeding the latter by 50 percent in
given to joumaling was
ahnost
equal in the two
77
Tyler
CHAPTER 5
Summary, Conclusions,
This
the
chapter presents
study.
Conclusions
a
are
summary of the
formulated
on
general research questions and limitations
made in
and Recommendations
hght of these conclusions,
problem, procedmes,
the basis of the
of the
and final
study.
and
findings of
findings related to
Recommendations
the
are
theological reflections complete the
presentation of this investigation.
Summary
The purpose of this
spiritual
and emotional
study was to identify,
measme, and
growth experienced by participants
Weigh Down Workshop program held in a local
remarkable
growth and notoriety
demonstrated
assess
in
a
chmch settmg.
the level of
twelve-week
Having noted the
by the Weigh Down Workshop
the American Chmch in the past several years, the research aimed to
effectiveness in the hves of those
a
local chmch
women
men),
with five persons
average age of comparison group
typical twelve-week session in
and ten
study group (sixteen
study group was forty-three. The
participants was forty-six.
study were the Spiritual WeU-Being Scale,
Codependency Scale,
its
(aU women) comprising the comparison
group. The average age of participants in the
used in this
a
Nineteen persons made up the
setting.
and three
participating in
measme
in
the
The instruments
Spann-Fischer
researcher-designed questions.
Tyler
Responses
In
Chapter
1 it
was
to Research
Questions
hypothesized that participants
in the
Workshop would not oidy improve their physical being,
positive changes
comse 's
in their
spiritual well-being
conclusion; i.e. that
disciplines
evidence
one's level of spiritual
of Bible
study,
questions were posed,
an
assessing the
program in its purpose to enable
Research
Question
but also demonstrate
was
also
Three
hypothesized that
spiritual
general research
effectiveness of the
participants to
by the
weU-being would increase,
increase in time devoted to the
prayer, and joumaling.
aimed at
Weigh Down
and levels of codependency
while one's level of codependency would decrease. It
participants woidd
78
Weigh Down
lose unwanted weight:
#1
changes in participants' weight, level of spiritual well-being
(as
by the Spiritual WeU-Being Scale [SWB]), and codependency
(as measmed by the Spann-Fisher Codependency Scale [SFCS]) at the
twelve-week seminar's beginning (week one), at the program's mid-point
(week six), at the program's conclusion (week twelve), and six weeks after
the program's conclusion (December 31, 1997)?
What
are
the
measmed
In the
study group,
mean
weight at the beginning
pounds; spiritual weU-being was 91.1,
weeks after the comse's conclusion
and
whUe
codependency levels
comparison group, weight increased
over
comse was
codependency level was
(December 31, 1997),
dropped eleven and one-half pounds,
eighteen points,
and the
of the
mean
172.5
57.3. Six
weight had
spiritual weU being had increased
had decreased thirteen
the
points.
eighteen-week period from
In the
146
Tyler
poimds
to 151
poimds; spiritual well-being
from 99.2 to 101;
areas
a
less than
codependency dropped from 61.8 to
Table 1 demonsfrated
measmed
showed
a
study group in the three
(weight loss, spiritual well-being, and codependency.)
gathered data, dierefore, iudicate significant degrees of overaU
improvement in aU
weight loss),
the
areas
under
and consideration: the
study
spiritual (heightened spiritual weU-being),
(decreased indicators
Research
two-point increase
56.8. The T-scores of
of significance in the
high degree
Question
findings
physical (boddy
and the emotional
of codependency).
#2
of the
reduction and one's
five
in
of spiritual
comparative
pounds
over
the
a
five
group's purpose and focus
some
positive improvement
The results of the
confrast with the
positive
weU-being
correlation between
weight
and levels of codependency.
data between the
eighteen weeks
and
a
sense
Weigh Down study group
The latter group increased in overaU group
comparison group.
spiritual weU-being
the
study suggest
sense
This is reflected in the
and the
The
group
What is the correlation, if any, between weight reduction, one's
of spiritual well-being, and levels of codependency?
The
79
of study, and showed
only a two point gain
point reduction in codependency levels.
of interpersonal
should not be
experimental
sharing, Bible study,
surprising
group,
or
Given
and prayer,
unexpected.
however, demonsfrate
comparison group, given the former's
eleven and one-half pounds,
weight by
mean
a
notable
weight loss
of
accompanied by an ei^teen point gam in spiritual
Tyler
well-being and
significance
durteen
a
point
is reflected in the
the Wdcoxin
decrease in
results suggest
a
positive
as
noted
link between
Question
m
/ scores
and p level of
Tables 1 and 2 of Chapter 4.
weight loss
growth as manifested in the experimental
Research
codependency levels. Sinularly, high
eighteen-week cmnulative
Signed Ranks Test,
80
and
spiritual
The
and emotional
group.
#3
What is the
correlation, if any, between spiritual well-being and levels
of codependency and the spiritual disciplines of personal Bible study,
joumaling, and prayer/meditation?
Quahtative evidence, particidarly those
at the conclusion of the comse,
participants
of personal Bible
comments made
suggests that the spiritual disciplines
study and prayer/meditation were meaningfid
program components to group members. Fom noted Bible
helpfid," and three noted prayer as such.
and video tapes, and five
interaction therein.
with the
gatherings,
group
was
was
Fom noted the
study
exception of one,
Having
as
important
"most
helpfidness of the
respondents noted the support of die
(See Appendix G.)
and
audio
small group and
attended each of the
weekly
the value and effectiveness of the small
again confirmed by observing the group's growth in tmst,
vulnerabihty,
what
by group
and
written
and cultme
accountabihty over the
concerning the
(see pages 26-34)
study group.
comse
of the twelve weeks.
Much of
effectiveness of the small group in American hfe
assumed visible form and
shape
in this
particular
Tyler
Of particular interest
disciplines
showed
a
of Bible
are
reading,
the data of the
comparison group,
prayer, and joumahng. The
greater increase in aU
areas over
compared with the experimental
group
the
comse
group increased 90 percent, and 80 percent in the
comparison group increased
joumaling in the comparison
study group.
From the
37
eighteen weeks,
prayer in the
study group;
percent, and 25 percent in the study group;
group increased 50 percent, and
41percent in the
standpoint of actual time devoted, however,
approximately six minutes
data, then, do not provide
question as they do
purpose and
success
are
weight loss
and
In addition to the
a
are more
as a
time in prayer
weekly average.
response to the third research
questions.
clearly important,
The
spiritual components
indeed
essential,
Their correlation to
nebulous than the
of the
to the ultimate
spiritual weU-being
and
suggested correlation
spiritual weU-being and codependency.
Additional
other
clear
of the program.
codependency, however,
study raise
as
for the first two
Weigh Down program
between
it is
study than did comparison group members. Joumaling was marginal in
each group, with
The
as
reading in the comparison
noteworthy that Weigh Down participants spent 50 percent more
and Bible
related to the
comparison group
of the
Bible
findings:
as
81
Questions Raised by the Study
study's fimdamental research questions,
questions for consideration: First,
significant gain in spiritual well-being
and the
the results of the
what accounts for the
significant decrease in
codependency tendencies in the experimental group,
as
compared with the very
Tyler
modest
changes
answers:
of the
weight loss
comparison group?
and emotional
First, and perhaps
the
from
study group
purpose of the group
purpose and setded
a sense
their
of personal
spiritual
a mean
goal.
accmate
poimds to
160.9
It is
came
with that
likely that achieving this goal
health,
as
The
pounds.
did
success,
their stated
give participants
thereby unproving
SWBS and the
clearly reflected in the
Control group members had no such
as
primary
goal
or
focus, and by
eighteen-week period recorded a five-pound weight gain. (It
should also be
more
of 172.4
weight loss; participants
and emotional
the end of the
expectation.
satisfaction, accomphshment, and
SFCS measmements.
possible
obvious, is the marked reduction in group weight in
most
was
The research suggests two
82
acknowledged that a larger comparison group might have provided
comparative results.)
A second
possible explanation is the spiritual "chmate"
Weigh Down program itself,
and the
expectation level
Weigh Down participants. Participants
focused period
come
such
to the group
iidierent in the
climate fosters in
a
for
a
short-term,
(twelve weeks), expecting to receive help, improvement,
and
blessing. They enter a highly developed and acclaimed "program," complete with
workbook, audio and video tapes, and trained instructor. These components tend
to foster
weeks,
an
atmosphere
one was aware
of heightened
of an
sense
of camaraderie and
make
a
expectation and hope.
esprit-de-corps
iu the group,
accountabihty week by week.
substantial financial investment ($103.00
Within three to fom
as
well
In
addition, participants
as a
developmg
registration fee) to participate.
Tyler
an
action tiiat
typically heightens
important components
As
comparison group.
of the
an
one's
expectations
Weigh Down
group
These
and outiooks.
were
83
largely absent in the
estabhshed, setded group, accustomed to
a
weekly
routiine, it lacked the higher level of expectation, specialized purpose, and overall
of vitahty and first-blush enthusiasm found in the
sense
A second
of the
question raised by the study concems timing:
study (September-December) significant?
concluded the week before
m
the week
experimental group.
Thanksgiving,
foUow-up reports bemg
came at
overeat.
the
one
six
season was
week-period of the year when Americans
(January is infamous
weight.")
as
It is therefore aU the
the month for
more
half pounds
by the beginning of January,
1998.
does it make
a
ahnost to be
sfrong and affirmative "yes." In
a
most prone to
eleven and
the
five-pound
effectiveness in the life of a
a
local chmch' s
of a pastor, this researcher's response is
cultme
increasingly concemed with issues of
health, fitness, and self-care, what the Weigh Down program offers is both
appealing
and
compeUing�both to the
one-
expected.
valuable contribution to
ministry? Viewed from the perspective
a
Concurrentiy,
question raised by the study concems its
congregation:
smce
noteworthy that the Weigh Down group
weight gain of the comparison group was
A tiurd
are
ideal,
paying debts, and losing "hohday
actuaUy concluded the program having lost significant weight:
local
sent
followmg Christmas. Although not sfrategically planned by the
researcher, the conclusion of the study during the hohday
it
the tune-frame
Weigh Down program
The
with final
was
committed Christian, and to the
Tyler
unchurched person
or
non-Christian. The
Weigh Down program offers
blend of discipleship for tiie convinced Christian, and
a
behever to hear Biblical
truths, in an atmosphere where
exists: the desire to lose
weight.
unchmched person to
a
a
are
such
a
person to
mid-week
a
miiustry combining evangehsm with discipleship;
A
sent
comments in
Appendix
a
a non-
one
an
may feel very
gathering where perceived
short, it is
In
description amply
G.
fourth, and final, question raised by the study concems the overall message
by the Weigh Down program,
the words of Bringle, is
desire to lose
weight?
one
and the Christian diet
guilty of worshipping
How
a
Christians) to be trim or slender?
assume
God?
Does God desire all
As noted in
from the start
very tities of the books authored
a
fimdamental fixation
The
more on
on
a
whole. In
in one's
Chapter 2,
spirituahty and health.
any material
or
a
a
God?
people (especially
number of Christian
goal (or in Bringle's
"God-loves-thinness"
by Shedd, Hunter, Lovett, Kreml,
theology.
and
The
Coyle
thinness.
Weigh Down approach, however,
being freed from
a
"god of thinness"
authors and weight-loss proponents have made thinness
view, "a god"), and
industry as
important is physical appearance�especially to
being overweight displeasing to
befray
for
may feel reluctant to invite
being addressed in a non-threatening atmosphere.
supported by participants'
Is
one
place"
unique
mutually-shared goal
a
Sunday moming worship service,
differentiy about inviting
and real needs
While
"safe
a
84
focuses less
on
food and thinness and
Such health involves obedience to
God, and
physical attraction that would dominate
om
hves
85
Tyler
and hold
us m
bondage-food, alcohol, materiahsm, work,
program, the attraction is the
needs to "rise above"
offers the tools and
Just
as
"magnetic puU
of the
through ongomg repentance
on
refrigerator."
on
obedience and
responsible
on
food
or
Weigh Down Workshop approach,
the
we
on
God and His Word:
God wants rather than
place
giving
While the results of the
growth.
proof regarding the
The
actual
Instead,
to several
short-term desire for
a
hfe
things: focusing
food, focusing
on
on
what
concentrating on
1).
Study and Suggestions
for Further
Study
accompanied by positive participant evaluation,
definitive correlation
and emotional
"Using the
Weigh Down study group demonstrate the
effectiveness of the program,
or
on
personal yielding to the lordship
in to what the flesh wants, and
of self' (Diet 13
Limitations of the
decisive
one
Weigh Down program's focus
Such behavior is found in
"Focusing refers
long-term reward and not the
others in
this,
wdl not ask the food to behave.
will teach you how to behave" (Diet 3 1).
focused
From
fruit, but
of Christ. Shamblin makes the distinction in the clearest terms:
we
particular
and faith, and Weigh Down
the focus of the Genesis narrative is not
food, but
this
teaching to help realize that goal.
ultimate obedience and responsibihty to God, the
is not
etc. In
can
be drawn between
weight loss
study was not designed to give
and
no
spiritual
conclusive statistical
mterplay and correlation between the three variables
weight loss, spuitual well-being,
and
of
codependency. Inferential evidence points
Tyler
to such
correlation, but ftuther research is needed to estabhsh
a
a more
86
definitive
cause-and-effect relationship.
In
or
addition,
no
finther data were collected
comparison group after the eighteenth week.
was
demonstrated
during its dmation,
conducted to determine
making
as
study focused
statistical
described in
evaluating the
between
area
a new
with other Christian
Futme studies
physical)
or
of the
might involve
"First
without
bibhcaUy-based programs,
such
Weigh Down Workshop
as
for
it
study hes
comparisons,
in relation to other
Place"). Another possible
and
a
new
within the
Weigh Down program itself,
experiences finther growth and improvement.
In
study guide was published, along with an newly updated
(used in group session)
sessions).
that these
and
comparison between the Weigh Down program
potential
of 1998
video series
but finther research would need to be
(particularly Houston's
track its effectiveness
February
The effectiveness of the program
Weigh Down Workshop exclusively,
effectiveness of the
a
study
plan.
Another
to
the
Chapter 2.
study might involve
secular diet
on
in either the
participants.
comparisons
Christian programs
participants
longer-term benefits (spiritual
program in the hves of its
The
on
and audio series
(listened to by participants
Several recent comments from cmrent participants indicate
materials
provide significant improvement over preceding
materials. An evaluation and
study of these new materials would prove helpfid.
Tyler
In
Chapter 2
extensive
writing
a
review of the hterature
on
the
on
codependency revealed the
subject, and the significant role codependency has played
in American hfe and cultme in the past fifteen years. Dr.
Holeman,
a
regard people
with
Vu-gima Todd
faculty member of Asbury Theological Seminary states,
the disease of choice of the 1980's."
to
less
She notes that the
"codependent,"
as
87
and
regard to interpersonal relationships.
responsibdity as related to
more as
increasing trend today is
"under
or over
study in the
Further
issues of overweight and
"It became
area
responsible"
of personal
overeating woidd prove
helpfiil.
Concluding Theological
In
Reflections
reflecting on the Weigh Down Program and its participants,
of Scriptme
Apostle
seem
appropriate
Paul writes the
and relevant. First, in I Corinthians 6: 19-20 the
following words
of instruction and
Corinthian Chmch: "Do you not know that yom body is
Spirit who
is in you, whom you have from
For you have been
bought with a price:
Second, Jesus, summarizing the Old
'
a
challenge to the
temple
God, and that you
therefore
Testament
"love the Lord yom God with all yom heart
yomself (Matt. 22:37,39).
two passages
.
.
glorify
are
of the
Holy
not yom own?
God in yom body."
Law, reminds His followers
." and to "love yom
Jesus identifies three
objects
to
neighbor as
of a Christian's love:
God, neighbor, and self
The instructions from both Paul and Jesus
are
complementary,
fitting theological foundations for the Weigh Down program.
and
serve as
The program
88
Tyler
emphasizes proper self-care,
physical body,
the
responsibihty to
nurturing the
The
"temple
or
love of self, which results in
of the
Holy Spirif (1
caring for the
Cor. 6: 19).
In
assuming
properly for the physical body-"the temple"~one is
care
soul
or
spirit,
as one
"glorifies
God iu
(one's) body" (I Cor. 6:20).
Weigh Down program teaches that weight control
necessary) way to honor
God
in fact
is
one
by caring for "God's temple."
very
practical (and
It offers
practical
steps for loving God (through obedience and self-control) and loving yomself (by
caring for one's body).
Minirth and Meier state that
Psychologists
in almost aU
relationships
intent to address both
cases
of eating
they find "codependent
compulsion" (Recovery 1 12),
psychological and emotional factors in the hfe
overweight person, believing that "most diet plans
emotional issues
emphasizes
identify
a
and
are
not resolved"
(Recovery
fail because
333).
The
and
are
of an
underlying
Weigh Down program
spiritual-emotional approach to weight loss, helping the person to
distinguish between "heart hunger" (emotional-spiritual)
"stomach hunger"
(physiological).
feed the heart with
The
essence
of the program is
spiritual food through a relationship with God,
and
leaming to
based
on
growing trust and obedience.
Results of the
fruit of such
a
study suggest that when apphed to the
relationship
is three-fold:
this is the
of weight
loss, the
weight reduction, heightened spiritual
well-being, and duniiushed levels of codependency.
terminology,
area
In the
program's
equivalent of "entering the Promised Land,"
where
one
is
Tyler
enabled to rise above the
wdl of God (Diet
280).
"magnetic pull
of the
refiigerator"
failme, the Weigh Down Workshop
contmues to prove
of Egypt,
testmg," and finally into
Promised Land of greater health,
Christ.
a
held
an
effective
through "the wddemess of
people
out
Egypt,"
of frustration and
itself as
instrument of God to lead
m
in submission to the
For those persons who find themselves "m
captive by physical appetite and its accompanying feelings
89
hope,
and wholeness
Tyler 90
APPENDIX A
Spiritual Well-Being Scale
For each of the
following statements circle the choice that best indicates the extent of
your agreement or disagreement as it describes your personal experience:
SA
D
Disagree
Strongly Agree
MA
MD
Moderately Disagree
Moderately Agree
A
SD
Strongly Disagree
Agree
=
=
=
=
=
=
1. I don't find much satisfaction in
private prayer
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
with God.
2. I don't know who 1 am, where I
where 1 am going.
3. I believe that God loves
4. I feel that life is
5. 1 believe
me
came
and
cares
from,
about
or
me.
positive experience.
that God is impersonal and not
a
interested in my daily situations.
6. I feel unsettled about my future.
7. I have
a
personally meaningful relationship
with
God.
8. 1 feel very fulfdled and satisfied with life.
9. I don't get much personal strength and support
from my God.
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
not feel
SA
MA
A
D
MD
SD
unhappiness.
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
of well-being about the direction my
life is headed in.
10. I feel
a sense
11.1 believe that God is concemed about my
problems.
enjoy
12. I don't
13. I don't have
much about life.
a
personally satisfying relationship
with God.
14. I feel
good about my
My relationship with
lonely.
future.-
15.
God
helps
me
16. I feel that life is full of conflict and
1 7. I feel most fulfilled when I'm in close communion
with God.
1 8. Life doesn't have much
19.
meaning.
My relation with God contributes
well-being.
20. I believe there is
Copyright
some
� 1 982
to my sense of
real purpose for my life.
by Craig
W. Ellison and
Raymond
F Paloutzian.
Used
by permission.
Tyler 91
APPENDIX B
The
Spann-Fischer Codependency
Scale
SA=Strongly Agree; MA=Moderately Agree; A=Agree; D=Disagree; MD=Moderately Disgree; SD=Strongly Disag
21. It is hard for
me
to make
22. It is hard for
me
to say "no."
23. It is hard for
me
to
decisions.
24. Sometimes I almost feel bored or empty
if I don't have problems to focus on.
usually do not do things for other people
they are capable of doing for themselves.
that
26. When I do
usually
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
MD
SD
accept compliments
graciously.
25. I
SA
something nice
guilty.
for
SA
MA
A
D
myself I
feel
SA
27. I do not worry very much.
myself that things will get better when
people in my life change what they are doing.
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
SA
MA
A
D
MD
SD
28. I tell
29. I
have relationships where I am
there for them, but they are rarely
seem to
always
there for
me.
30. Sometimes I get focused on one person to the
extent of neglecting other relationships and
responsibilities.
31. I
to
seem
painfixl
32. I don't
33. When
for
a
34. I will
get into relationships that
for
are
me.
usually
let others
someone
upsets
long time, but
usually go to
me
once
any
see
the "real"
me.
I will hold it in
in
a
while I
explode.
lengths to avoid
open conflict.
35. I often have
a sense
of dread
or
impending doom.
36. I often put the needs of others ahead of my
Copyrighted.
own.
Used by permission.
Tyler
APPENDIX C
(Used on die
first three
questionnanes)
37. Please write the last 4 digits of your SS Number:
and the initial of your mother's maiden name:
38. Your
weight
as
of tonight:
pounds.
39. Your waist measurement:
40.
inches.
Do you have a goal for weight loss over the next 12 weeks of the Weigh Down
lbs.
Program? If so, how much do you intend (or at least hope) to lose?
41. Has
anything traumatic or unusual happened in your life over the past 3-4 weeks
that has made you feel especially "low" or especially "high" in emotion, outlook,
attitude?
(death of close friend, severed
or
relationship,
Yes
If yes,
briefly
describe
new
ropiance,
etc.)
Circle
one:
No
(3-4 words):
42. On the average, in the past 6 weeks how much time would you estimate you've
minutes.
given to personal Bible reading or study in a typical day?
43. On the average, in the past 6 weeks how much time would you estimate you've
minutes.
given to personal prayer or meditation in a typical day?
44. On the average, in the past 6 weeks how much time would you estimate
you've
given to personal "joumaling" (recording thoughts or impressions in a diary or
minutes.
journal) in a typical day?
92
Tyler 93
APPENDIX D
Used
on
the
4**" (Final) Questionnaire
37. Please write the last 4
digits of your SS Number:
and the initial of your mother's maiden name:
38. Your
weight
as
of today:
Dec.
pounds. (Date:
39. Your waist measurement:
40.
,
,1997)
inches.
Do you have a goal for continued weight loss in the future? If so, how much
do you intend (or at least hope) to lose?
lbs.
41. Has
anything traumatic or unusual happened in your life over the past 3-4 weeks
especially "low" or especially "high", in emotion, outlook,
that has made you feel
or attitude?
(death of close friend,
severed
relationship,
Yes
If yes,
briefly
describe
new
romance,
etc.)
Circle
one:
No
(3-4 words):
(since the conclusion of the Weigh Down
Workshop) how much time would you estimate you've
minutes.
given to personal Bible reading or study in a typical day?
42. On the average, in the past 4 weeks
43. On the average, in the past 4 weeks how much time would you estimate you've
minutes.
given to personal prayer or meditation in a typical day?
44. On the average, in the past 4 weeks how much tune would you estimate
you've
or
in
a
or
(recording
thoughts
impressions
diary
given personal "joumaling"
minutes.
in
a
typical day?
journal)
to
the
Overall,
46.
Concerning weight loss, I:
a. lost the weight I was hoping to lose.
c. didn't lose much, if any, weight.
was
Yes
Program helpfiil to you?
45.
46. What did you find most
b. I made
helpfiil during the
47. Would you recommend it to
a
friend?
No
12 week
Yes
a
Undecided
good start in that direction
program?
No
12-16-P7
Tyler 94
APPENDIX E
Cmm THE REDEEMED
Episcopal
6801
Vaughn
Road
Phone (334) 272-3890
TO: "Graduates" of the recent
FROM: Coleman
Church
Montgomery, Alabama
Fax
36116
The Rev. J. Coleman Tyler, Rector
(334) 272-9398
Weigh Down
December 16, 1997
Class
Tyler
Hello, Friends!
Hope all is well
I have
a
with you at this
huge favor to
busy time of year.
ask of you. You
guessed
it! Would you take a few minutes to fill
gratefiil. Then begins the analysis of
the FINAL QUESTIONNAIRE? I'd be very
all the data for my dissertation chapters 4 and 5.
out
-
retum-addressed, stamped envelope. If you could simply put your
completed questionnaire in the envelope, and return it to me by Friday, Dec. 26 1 would
Enclosed is
a
be very, very
gratefiil.
May your Christmas be filled with the peace and presence of the Lord. And thanks
again for all your help in my dissertation project. (I have mailed in the first two
chapters, so things are moving forward, slowly but surely!)
God bless you.
Pastor
Homework: Travel
Week 1'
Diary
Day 2
Tyler
Praise/Thanksgiving:
/ will
ever
praise you.
�
95
APPENDIX F
(Sample page
Psalm 71:6b
Weigh Down Workbook)
from
Confession:
Blessed is he whose transgressions
Insights from God's
are
forgiven,
Weigh
Down
Workshop
"f
are
covered.
�
Psalm 32:1
Word:
Desert Hint: Cut your food in half (One
The
whose sins
lady refused
to cut her
foot-long hot dog in half!)
7
Homework: From
Weeks
APPENDIX F
page from Weigh Down
(Sample
Slavery
to the Promised Land
Tyler 96
Homework
Workbook)
Weigh
From Slavery to
the Promised Land
Down
Worlihop
oT7\or^
Woe to those who go down to Egypt for help, who rely on horses, who trust in the multitude
of their chariots and in the great strength of their horsemen, but do not look to the Holy One
of Israel,
or
seek
the Lord.
help from
�Isaiah 31:1
These scriptures
are from the tape
Isaiah 30:l-3a,7
Isaiah 31:1
From
Deuteronomy 8:2-5
Slavery
to
Leviticus 26:40-44
the Promised
Hebrews 12:5-12
Land:
Leviticus 26:18-25
From
listening
Psalm 81:5-16
to this audiocassette:
1.
What does
2.
Why shoiild
3.
Why do
onomy
Deuteronomy 28
Deuteronomy 6:1-9
Deuteronomy 8,9,10,11
Deuteronomy 9:11-14
Deuteronomy 9:23-24
Deuteronomy 8:17-20
Egypt represent?
we
not return
you think
we
or
depend
have to go
on
Egypt?
through
the desert
on
the way to the
promised
land? (See Deuter
8:2)
things that we need
to make it
4.
What
5.
Read Deuteronomy 8:4-5 and Hebrews 12:4-13. List
are some
across
the desert?
some
of the rules and rewards of being disci
plined.
Weigh Down is
too difficult for you to do? Describe.
6.
What about
7.
Read Deuteronomy 30: 1 1-14. What is your response to this verse?
40
Rising Above
the
Magnetic Pull of the Refrigerator
Tyler
APPENDIX G
Most
Personally Beneficial Aspects from Weigh
As Noted by Participants to Question #46
Down
Program
(n=19)
1. "Contact Widi God."
2.
3
.
4.
5.
"Hunger is OK."
"Finduig the relationship between God and weight loss."
"How Scriptme relates to this area of my life."
"The iuspiration of the tapes."
"The presence of God in the htde detads of life."
7. "The support of the group."
6.
"Prayer and Bible study."
9. "The God-given hunger mechanism that we need to heed to attain best
weight loss."
10. "Revelations in God's Word about food and eating; obedience to heart
hunger vs. head hunger."
11. "Group discussion and prayer, mdividual prayer, audio tapes."
12. "Honesty and openness of group sharing."
13. "Became convinced that there is good, and Someone cares and is out there
looking after us."
14. "Support of the group"
15. "The tapes to take home and hsten to over and over again."
16. "More closeness m desire to please God."
17. "A new way of seemg food a change of focus."
18. "Prayer and support of group members."
19. "Finding greater closeness with God through His Word & others in group.'
8.
-
97
Tyler
98
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