Practically Applying the Concept of Reframing Thinking Challenges
The concept of reframing thinking challenges in a Christian context relates to the spiritual transformation of the mind, often described as a "renewing of the mind" [8]. This transformation is not merely an external adjustment but an internal change that impacts one's motives and actions [8].
Biblically, Romans 12:2 instructs believers, "And be ye not conformed to this world... but be ye transformed by the renewing of your mind" [8]. This verse highlights a fundamental shift from worldly patterns of thought to a renewed, God-centered perspective. The Greek word for "transformed" (μεταμορφόω) is the same used to describe Christ's transfiguration, suggesting a profound, inward change that manifests outwardly [8]. This renewal is part of a broader process of spiritual renovation, which Scripture variously calls a new birth, a resurrection, a new life, or a dying to sin and living to righteousness [5].
Patristic writers, such as Augustine, discussed the nature of human thought and knowledge in ways that inform this concept. Augustine distinguished between knowing something and actively thinking about it, illustrating that one might possess knowledge without it being at the forefront of their mind [2]. This suggests that reframing involves bringing certain truths to conscious thought and allowing them to reshape one's perspective. He also spoke of a "re-formation" that occurs in this life, comparing it to the growth from childhood to adulthood, where childish ways of thinking are set aside for more mature understanding [6]. This re-formation is a process of restoring the image of God within believers [4, 5].
Theological traditions emphasize that this mental renewal is integral to the Christian life. John Calvin, for instance, states that the object of regeneration is to bring believers' lives into harmony with God's righteousness, restoring the divine image within them [4]. While the law provides a framework for this new life, human "sluggishness" necessitates divine help and incentives for this reformation to occur [4]. Charles Hodge, one theologian, notes that regeneration, in its broader sense, encompasses the entire process of spiritual renovation and the restoration of God's image [5]. He explains that conviction of truth, awareness of sin, and longing for peace often precede regeneration, while faith, joy, love, and other spiritual exercises follow it [3]. This implies that reframing thinking challenges is not a one-time event but an ongoing process of aligning one's thoughts with divine truth.
The concept also involves discerning truth from falsehood. Athanasius, in a patristic context, described the Church's role not primarily as affirming new truths, but as rejecting "untrue and misleading modes of shaping and stating her truth" [1]. This defensive posture against error is a form of mental discipline, ensuring that one's thinking remains grounded in sound doctrine. Augustine further explored how individuals can distinguish true suggestions from false ones, even if they do not yet fully "see the truth" [7]. This "power of distinguishing" is a part of recollection, enabling believers to avoid being misled [7].
Reframing thinking challenges, therefore, is not merely positive thinking or a psychological technique, but a spiritual discipline rooted in the transformative power of God's grace. It involves consciously rejecting patterns of thought that conform to "this world" and actively cultivating a mind renewed by divine truth [8]. This process is essential for spiritual growth and for living a life that reflects God's righteousness [4].
Sources
- CCEL (Patristic) “Athanasius of Alexandria, Select Works and Letters, section 16: are ‘primarily not the Church saying “yes” to fresh truths or developments or forms of consciousness; but rather saying “no” to untrue and misleading modes of shaping and stating her truth,’ ( Lux Mundi , ed. i. p. 240, cf. p. 334). It is objected that the Nicene Formula, especially as understood by Athanasius, is itself a ‘false form of thought,’ a flat contradiction in terms. That the latter is true we do not dispute (see Newman’s notes infra , p. 336, note 1, &c.). But before pronouncing the form of thought for that reason a fa”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 7.--THE THING IS MADE PLAIN BY AN EXAMPLE, IN WHAT WAY THE MATTER IS HANDLED IN ORDER TO HELP THE READER. (part 1): Wherefore let us consider more carefully that example which we have adduced, wherein it was shown that not knowing a thing is different from not thinking [conceiving] of it; and that it may so happen that a man knows something of which he is not thinking, when he is thinking of something else, not of that. When any one, then, who is skilled in two or more branches of knowledge is thinking of one of them, though he is not thinki”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 139: regeneration in the limited sense of the word; and there is much that of necessity and (in the case of adults) immediately succeeds it. In all that thus precedes and follows, the truth has an important, in some 685 aspects, an essential part in the work. In most cases conviction of the truth, and of sin, a sense of shame, of remorse, of sorrow, and of anxiety, and longing desires after peace and security, precede the work of regeneration; and faith, joy, love, hope, gratitude, zeal, and other exercises follow it, in a greater or less deg”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 61: 2002 1. We have said that the object of regeneration is to bring the life of believers into concord and harmony with the righteousness of God, and so confirm the adoption by which they have been received as sons. But although the law comprehends within it that new life by which the image of God is restored in us, yet, as our sluggishness stands greatly in need both of helps and incentives it will be useful to collect out of Scripture a true account of this reformations lest any who have a heartfelt desire of repentance should in th”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 4: § 1. Usage of the Word. The subjective change wrought in the soul by the grace of God, is variously designated in Scripture. It is called a new birth, a resurrection, a new life, a new creature, a renewing of the mind, a dying to sin and living to righteousness, a translation from darkness to light, etc. In theological language, it is called regeneration, renovation, conversion. These terms are often used interchangeably. They are also used sometimes for the whole process of spiritual renovation or restoration of the image of God, and some”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 38 [XXIII.]--THE RE-FORMATION WHICH IS NOW BEING EFFECTED, COMPARED WITH THE PERFECTION OF THE LIFE TO COME.: But what is this change, and how great, in 99 comparison with the perfect eminence which is then to be realized? The apostle applies some sort of illustration, derived from well-known things, to these indescribable things, comparing the period of childhood with the age of manhood. "When I was a child," says he, "I used to speak as a child, to understand as a child, to think as a child; but when I became a man, I put aside childish things."”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 7: Augustine — Homilies on John — BOOK II. (part 30): to total forgetfulness ? For this very power of distinguishing, whereby the false suggestions made to time are repelled, is a certain part of recollection. A. So it seems. R. Such therefore do not yet see the truth yet they cannot be misled and deceived; and what they seek, they sufficiently know. But if any one should say that thou didst laugh a few days after thou wast born, thou wouldst not venture to say it was false: and if he were an authority worthy of credit, thou art ready, not, indeed, to remember, but to believe; for to”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 12:2: And be ye not conformed to this world--Compare Eph 2:2; Gal 1:4, Greek. but be ye transformed--or, "transfigured" (as in Mat 17:2; and Co2 3:18, Greek). by the renewing of your mind--not by a mere outward disconformity to the ungodly world, many of whose actions in themselves may be virtuous and praiseworthy; but by such an inward spiritual transformation as makes the whole life new--new in its motives and ends, even where the actions differ in nothing from those of the world--new, considered as a whole, and in such a sense as to be wholly unattain”