Personal Theory from a Christian Perspective - Research Paper Example

Personal Theory from a Christian Perspective Abstract Counseling is a multifaceted discipline. It is not a simple, one-dimensional process. Hence, an integrated counseling approach is the most effective way to promote psychological, behavioral, and emotional health. This research paper presents a personal theory of counseling from a Christian perspective. This theory is an integration of Biblical teachings and psychological theories. The specific psychological theories applied to this personal theory are Freud’s psychoanalysis, Erik Erikson’s psychosocial theory, Carl Roger’s person-centered approach, and cognitive-behavioral therapy (CBT). This research paper explains how this personal theory can be used to effectively promote a healthy, Christian life and to prevent or cure spiritual illness. Introduction Psychological harmony cultivated by God through faith and compassion transforms us. It transforms our way of thinking, our emotions, and our behavior. Emotionally, according to Crabb (1977), the experience of harmony changes resentment into kindness, unhappiness into happiness, and doubt into faith. Cognitively, knowledge is changed into understanding, appreciation, and wisdom. Psychological harmony also comprises cognitive and behavioral aspects. God transforms both our desires and actions (Stevenson, Eck, & Hill, 2007). The outcomes are righteous behavior and a harmonized will. This personal counseling theory, called ‘harmonized will’, integrates principles of clinical psychology and Christian perspective. The main objective of this paper is not to analyze psychology in a Christian way, nor to analyze Christianity in a psychological manner. Rather, the objective is to use the spiritual knowledge of the Bible as a theoretical basis for a pragmatic counseling perspective. In essence, this personal theory of counseling would be based on Biblical teachings and relevant psychological theories. Generally, psychological theories of human behavior, and particularly counseling, may be already thorough in their own way and give adequate answers to a particular group of questions. For instance, the influence of cognitive functioning on behavior and vice versa; however, psychological theories do not resolve other set of important issues that surface in human experience, one example of which is counseling practice and experience (Stevenson et al., 2007). Such issues concern religious facet, specifically, those related to faith. According to Adams (2010), they involve questions like the spring of hope and courage, essential ideals involved in ethical choices, how to attain the good life, and the purpose of life. It is these kinds of issues that are dealt with in Christian counseling. What is important for understanding human personality? In understanding human personality it is important to analyze the concepts of personality, motivation, human development, and individual differences. The analysis of these concepts will be related to the fundamental assumptions of this personal theory of harmonized will. Our personality is the relationship between our emotions, will, and intellect (Corey, 2012). Because God endowed us with emotions, will, and intellect-- and personality is the interface between these three elements-- God bestowed upon us our personality. “When God created our inmost being and knit us together in our mothers’ wombs” (Psalm 139:13), God also gave us personality. We can exercise our emotions, will, and intellect either for righteous or wicked purposes, and we are responsible for them (Backus & Chapian, 2000). Like psychologists, Christians have their own theory of personality. According to Sigmund Freud, personality is made up of the unconscious, preconscious, and conscious. The unconscious mind holds forgotten or buried experiences or memories. The preconscious mind holds information from the conscious and unconscious. And the conscious mind holds information about the present (Jones-Smith, 2011). This Freudian theory of personality may be linked to the Christian perspective of personality. According to the Bible, human beings are in a state of unproven godliness. In essence, humans have an ethereal godly nature that throughout time and with correct decisions would have been verified in godliness (Adams, 2010). The achievement of holiness depends on how individuals use their conscious, unconscious, and preconscious mind (Jones-Smith, 2011). Human beings have the freedom to decide what is right or wrong depending on their memories or experiences. Human beings were initially free from evil deeds; hence, sin is alien to human nature, a damaging, alien intruder, like disease (Clarkson, 1998). “We are created in the image of God” (Gen. 1:26); like our Creator, we have the facet of the soul: conscience, personality, will, intellect, and emotion. We possess a moral facet: virtue and true wisdom. From a teleological point of view, every behavior has value and purpose. One of the arguments of person-centered therapy by Carl Rogers is that behavior is our goal-oriented effort to meet our needs. This implies that being human is to be a willing or ‘motivated’ entity focused on the future (Corey, 2012). At the heart of psychotherapy and counseling is the concept of volition or motivation, seemingly because successful and long-term outcomes most probably take place when a client becomes motivated in their quest for change (Jones-Smith, 2011). Among the most accepted and widely used methods in counseling nowadays is cognitive behavioral therapy (CBT). Two general components in CBT are its focus on the role of cognitive aspects in the connection between behavior and environmental factors, and deriving techniques from empirical or evidence-based theory and practice (Corey, 2012). Hence CBT therapies usually stress the modification of maladaptive behavior and cognition. And contrary to operant behavioral techniques, motivation is definitely acknowledged as a key component in counseling (Corey, 2012). These principles are the main foundation of this personal theory. The power of motivation is also widely recognized in the Christian tradition. What determines our behavior is not merely or mainly the gratification of our needs and desires; it is our will, decisions, purposes, values, and desires that motivate us and orient our behavior in the present and toward the future (Wilson, 2001). It is what individuals choose and desire that allows them to decide how to act and to explain their actions. The most powerful precursors of behavior are objectives or ‘purpose’. The behavioral dimension usually denotes our explicit actions. Our behavior is our way of coping with a certain situation, bringing about change, implementing a plan, leading a path, or accomplishing an objective (Stevenson et al., 2007). Nevertheless, behavior is not only explicit action. Decision making is also a behavior. According to counseling theorists, like Sigmund Freud (psychotherapy) and Albert Ellis (rational-emotive therapy), even emotions and cognition are behavior (Clarkson, 1998). Christian counseling is also a form of behavior therapy. Biblical counseling is therapeutic partly because it transforms people’s behavior. Biblical counseling involves modification of behavior as one of its goals; but, how about human development? The human development theory of Erik Erikson is a good starting point for Christian counseling. Erikson basically argues that individuals go through ‘psychosocial crisis stages’ which considerably influence each individual’s personality and development (Corey, 2012). The concept of ‘psychosocial crisis’ is an expansion of Freud’s concept of ‘crisis’, which refers to inner emotional struggle. It may also be defined as a kind of crisis or challenge which an individual should cope with in order to develop (Clarkson, 1998). Successfully accomplishing each crisis requires attaining a healthy balance between two clashing tendencies that embody each crisis (e.g. Trust vs. Distrust). Erikson referred to these successful results as ‘basic strengths’ or ‘basic virtues’. On the other hand, where an individual fails to pass through a crisis stage they tend to develop psychological and/or behavioral disorders (Corey, 2012). Christian theory of counseling shares the belief of Erikson. Biblical counseling believes that theories and practices on human development and personality can play an important role in the creation and attainment of virtues (Garzon, Worthington, & Tan, 2009). Similarly, psychological theories of human development and nature of personality could be guided by the notion of virtue and by the use of moral principles. Understood in this way, personality and human development would highlight the moral character and purpose of human behavior in harmony with the Christian point of view (Walker, Gorsuch, & Tan, 2005). Furthermore, a moral principle can serve a crucial function as both as a guiding concept in counseling practice and as a concept in psychotherapy theories. On the other hand, the notion of human will is essential in understanding individual differences. Theoretically, a will is an inclination to behave in a specific manner. It is a motivation to carry out or accomplish something, or a basis for carrying it out, and the reason why it was carried out in the first place (Backus & Chapian, 2000). A will, or motive, work in theory as a precursor of behavior. A will is an inducement that draws out a response. It is a phenomenon that creates a change. There are, obviously, individual differences with regard to the positions individuals take up on the range of affective domains. Within are a foundation for a spiritual perspective of personality and a path for prospective research (Clarkson, 1998). Moreover, there are individual differences which are crucial to life outcomes—volitional, behavioral, emotional, or cognitive. As argued by the interactionist theory, a person will differ to a certain extent in different circumstances and over time on these different domains (Clarkson, 1998). This is the basis of a Christian perspective of individual differences. Where do problems developed? “Jesus counted among his disciples persons who not only heard his message, but those who lived it. It is those who do the will of God who are true Disciples of Christ” (Lk. 6:47-49). “What shall I do to inherit eternal life” (Lk. 10:25-28), and Jesus said that we should accept and love God unconditionally, as well as our fellow human beings and ourselves. Jesus said that the actual ordeal of true followers was their compassionate acts rather than their truthful beliefs, and expressed more in virtuous behavior than in accurate beliefs or certainties (Crabb, 1977). Jesus had much to teach about how virtuous individuals are changed behaviorally (Walker et al., 2005). “To live a righteous and holy life is to live a ‘life of service’. All service is not holy; but neither is faith fulfilled without good works. A Christian serves others as Jesus did” (Mk. 10:35-45). Therefore, as argued by Adams (2010), a particular experiential marker of being a true Christian and a healthy life is a life of service that improves the wellbeing and happiness of the self and others. To be genuinely ‘healthy’ we should act unselfishly; this is the major premise of my personal theory of harmonized will. Jesus declares, “If any want to become my followers, let them deny themselves and take up their cross and follow me” (Mt. 16:24-26). Jesus also proclaims, “Those who lose their life for my sake will find it” (Lk. 14:27). An individual with a harmonized will also knows how to work with better composure, with less stress or unease. They deal better with sadness and happiness, failures and successes. In essence, a healthy life is one with a positive sense of objectivity (Wilson, 2001). A healthy life is one with a sort of holy objectivity, doing what we ought to do, but in God’s service (Nielsen et al., 2001). This is what Erik Erikson is trying to promote, a life of virtue. On the other hand, the cognitive dimension denotes the volitional and moral facets of our being. Conflicts in the process of making a decision are volitional and moral encounters of an alienated will that becomes harmonious by consulting the teachings of God (Crabb, 1977). The concept of freedom is involved in the assumption that a person who is willing has been convinced of the virtues of the objective, not manipulated or forced (Stevenson et al., 2007). To force individuals is to compel them to behave against their will, specifically, in a way that violates their volition and freedom. Willing actions are outcomes of conscious decisions and internal reflections rather than outside stimuli, and more related to a sense of right and wrong than conditioning because decisions are rooted in value judgments (Garzon et al., 2009). Once a person is forced to do something that is beyond their will, psychological and spiritual illness arises. So what is the role of integration and multitasking in promoting spiritual health and preventing or remedying spiritual illness? It is feasible to combine clinical psychology and Biblical counseling. This integration is a way of using spiritual wisdom for a pragmatic model of counseling. Basically speaking, the role of integration and multitasking is to create a counseling approach based on Biblical teachings and integral to the actual practice of counseling. Since Freud’s criticism of religious aspects as a psychosis, there has been a tension between Biblical and psychological counseling (Stevenson et al., 2007). On the contrary, I strongly believe that it is not impossible to create an integrated theory of counseling, that is, an integration of religious ideals and psychological theories. My personal theory of harmonized will is a case in point. Take for instance the widespread assumption that the religious experience of forgiveness and atonement contributes to the success of counseling. It is possible to assign an operational definition of the theoretical concepts of forgiveness and atonement so that they can be measured or empirically studied. I believe that this widespread assumption has been proven through the personal experiences of devout people and through several studies in psychotherapy. Another excellent example is how Freud’s psychoanalysis, Erik Erikson’s psychosocial theory, Carl Roger’s person-centered therapy, CBT, and the Biblical concept of moral principle and virtue may be integrated to form a new, holistic theory of Christian counseling—harmonized will. How to source problems and structure effective intervention? A deeper analysis of the word ‘harmony’ demonstrates that it is an inclusive notion valuable as a tool for sourcing problems and structuring effective intervention. Harmonized will, as I define it, is an integrated, complex experience of dealing with internal and external conflicts, which can be modified through the compassionate healing and forgiveness. My personal theory, basically, is a counseling model based on the teachings of Jesus and clinical psychology; a spiritual approach that goes beyond the psychosocial, secular experience. As stated by Backus and Chapian (2000), its objective is to promote harmony in spiritual, psychological, and social domains through the process of engaged and emphatic analysis and understanding of client conflicts in a Christian- or Biblical-oriented therapy. Jesus said that we have the ability to achieve what we desire. However, we should act and decide carefully, because almost all human aspirations become misery and disappointment in the end. Eternal life and unbounded happiness are possessed by people who choose or desire the right thing. “Seek first the kingdom of God and his righteousness” (Lk. 12:31). Do your best to realize God’s will. That is the most effective way toward a harmonious life. My personal theory uses a step-by-step counseling based on the Christian tradition and psychological theories. This theory integrates faith-based counseling, person-centered counseling, and cognitive behavioral therapy. In order to facilitate successful Christian counseling we should consolidate our faith and scientific wisdom. This begins by accepting Jesus Christ as the sole powerful counselor. We acknowledge Christ as our clinical mentor who guides our therapeutic practice and relationships. Jesus’s teachings about a harmonious life are a purposeful, reflective life of dedication and action, not simply or even mostly an introspective working of the mind. Hence the effectiveness of this integrated counseling theory rests on the ability of the counselor to initiate modifications in the four most important human domains—behavior, cognition, emotion, and will. In every session we should try our best to view our clients through the eyes of Christ and empathize with them through God’s will. In such spiritually filled setting, the power of the Lord weakens the barriers between the counselor and the client, heals inner pains, and offers the guidance we need to cure other problems in their lives. How does my worldview influence my theory? The most essential groundwork for counseling is the worldview of the counselee and the counselor. The counselor’s worldview intentionally or unintentionally guides the counselor on how to approach counseling. The counselee’s worldview affects therapeutic objectives, and life experiences and objectives. Besides the extent of compatibility between the worldview of the counselor and the counselee is the extent of compatibility between the worldview of the counselor and the Bible (Adams, 2010). Since we have confidence that the Bible only speaks of the truth, the basis of the techniques and expertise of the counselor is sound and well-grounded. My personal counseling theory is guided by a theological perspective of the various counseling theories associated with behavior and cognition. This integrated theory involves an analysis of religion and psychology, and an examination of theoretical references, principles, and weaknesses. Without a deliberate attempt on our part to bring in the spiritual domain into a supposedly scientific counseling approach, we weaken our ability to help others (Crabb, 1977). I believe that God is encouraging us to find new ways of reflectively recognizing His role in our therapeutic endeavors. In my effort toward integration, I always keep in mind that the Lord is always present in every counseling session. In every session I give my best effort to be conscious of my need of a spiritual wisdom that will enable Christ to communicate his will to me. This prevents the emergence of an unhealthy therapeutic relationship. My personal theory—harmonized will—combines the concepts and principles of Christian counseling and psychological theories, particularly those of Freud, Erikson, and of cognitive behavioral theory. A harmonized will is something that only emerges through a conscious application of Biblical teachings and evidence-based psychological theories. A harmonized will, in essence, is reconciliation between the will, behavioral, affective, and cognitive aspects. A conflict between these aspects will lead to internal problems and spiritual illness. Hence, in order to promote a healthy life one should act unselfishly; one should know how to forgive and repent. This is where healing begins. References Adams, J. (2010). How to Help People Change: The Four-Step Biblical Process. New York: Zondervan. Backus, W. & Chapian, M. (2000). Telling Yourself the Truth. Bloomington, MN: Bethany House. Clarkson, P. (1998). Counseling Psychology: Integration of Theory, Research, and Supervised Practice. New York: Routledge. Corey, G. (2012). Theory and Practice of Counseling and Psychotherapy. Mason, OH: Cengage Learning. Crabb, L.J. (1977). Effective Biblical Counseling: A Model for Helping Caring Christians Become Capable Counselors. New York: Zondervan. Garzon, F., Worthington, E., & Tan, S. (2009). Lay Christian Counseling and Client Expectations for Integration in Therapy. Journal of Psychology and Christianity, 28(2), 113+ Hendrickson Publishers (2012). The Holy Bible: King James Version. New York: Hendrickson Publishers. Jones-Smith, E. (2011). Theories of Counseling and Psychotherapy: An Integrative Approach. New York: Sage. Nielsen, S., Johnson, W.B., & Ellis, A. (2001). Counseling and Psychotherapy with Religious Persons: A Rational Emotive Behavior Therapy Approach. Mahwah, NJ: Lawrence Erlbaum Associates. Stevenson, D., Eck, B., & Hill, P. (2007). Psychology and Christianity Integration: Seminal Works that Shaped the Movement. New York: Psychology and Christianity. Walker, D., Gorsuch, R., & Tan, S. (2005). Therapists’ Use of Religious and Spiritual Interventions in Christian Counseling: A Preliminary Report. Counseling and Values, 49(2), 107+ Wilson, S. (2001). Hurt People Hurt People: Hope and Healing for Yourself & Your Relationships. New York: Discovery House. Read More