Running head: PERSONAL THEORY

Personal Theory of Counseling Paper Stacy Maryland Liberty University

Running head: PERSONAL THEORY

Abstract Any attempt to create a personal counseling theory that integrates Christianity with the science of psychology must be conscious of several factors, starting with a mindfulness of the holistic view of human beings. This view must incorporate the psychological, biological, and spiritual elements respective of mind, body, and soul. There must be an underlying understanding of how one affects the others, as well as what constitutes health and wellness. Integration of psychology and theology is as vexing, perpetually interpreted, mutually disputed, and important issue, and one that requires an erudite scholarship of both sides that genuinely evaluates how integration can assure benefice to a client who is seeking a more than superficial, mature, transcendent relationship with God. Theology must also be respected if integration is to occur. It must be held up as the barometer by which all scientific information is compared. This paper will attempt to articulate a theory which is guided by this criterion. Keywords: Psychology, spirituality, theology, Christianity, integration, existential

Running head: PERSONAL THEORY

Personal Theory of Counseling Paper A personal theory of counseling is open to the influences of ones worldview. This one is diligent in attempting to find a perfect union and balance between science and theology that can promote healing without science contradicting revelation. It endeavors to remain mindful of the myriad theories available and how to incorporate the better elements of those best suited to personal philosophy, personality, and expected client type. Is it beneficial to promote such a theory or is a client better served by Nothing Buttery and limiting psychology to psychology and theological enterprises to itself? It is suggested that a competent personal theory can be better serve clients. Theory of personality There are several ways of elucidating what comprises personality. Many authors have contributed to a better understanding of what it is. This is most helpful as one must know how an organism operates before it can be augmented. In trying to do so from a Christian approach it is necessary to discern a theory that harmonizes with Christian truth and is inclusive of purpose, goal, and meaning. A good theory according to Psychological and Biblical Life Purpose Concepts as a Basis for Christian Theory of Personality is one that multitasks (1979). A good theory is concerned with viewing multiple dimensions of mans behavior as a whole (Nichols, 1979). A Christian model of counseling has been illustrated by Ronald Hawkins and attempts to do just that. Utilizing a diagram of concentric circles he illustrates how personality is that which is influenced, evaluated, and defined by the many factors interacting with it. Personality identity is derived from multiple elements starting with the core self, inclusive of sin and Imago die, as

Running head: PERSONAL THEORY

well as spheres which include the soul and the body and temporal and supernatural systems relative to self, thought, family, God, Satan, etc. (Liberty University, n.d.). Christian theory of personality elevates core concepts of personality of accountability, responsibility, and sinfulness. Science however, has extensive, often divided, and often elusive views of personality. Some like cognitive and behavioral theories do not present a clear or comprehensive personality theory. Others like Freud are well known for reducing human personality to that which operates on unconscious, sexually guided, and conflicted drives (Elseviers dictionary of psychological theories, ). In unifying a personal theory that considers science and a Christian worldview, existential theories have been evaluated and are comfortably, though not perfectly, aligned with Christian thinking. Existential theory distinguishes humans as those concerned with not only self-awareness, but ultimate concerns of existence, death, freedom, isolation, meaning, and anxiety. Humans are further identified as those capable of evolving, transitioning, growing, who have a capacity for freedom, responsibility and meaning in life (Robinson and Jones, 2001). What motivates personality is dependent upon the theorist. Maslow concluded personality was motivated by a hierarchy of needs that are complex, unconscious, continuous, universal, and dependent upon the completion of the former before attainment of the next. He categorized such needs as physiological, safety, love, belongingness, esteem and selfactualization (McGraw Hill, 2001). Dr. Archibald Harts perspective includes a model of personality development that also alleges that a desire to meet goals affects personality. Dr. Larry Crabb summarized a theory of motivation which is relatable to that of Maslows and consistent with Christianity. It is based on significance and security and

Running head: PERSONAL THEORY

attempting to meet needs to this end. These needs are predicated on the belief in the achievement of said need, and motivated behavior designed to meet them. He proposed that all behavior is motivated and unmet goals cause dysfunction (Crabb, 1977, p.76). We can consider another perspective, that of Sandra Wilson whose theory is consistent with phenomenology. She theorizes that personality is motivated by outside forces that are imprinted on us and encourage a pattern of behavior which helps form either well-adjusted or maladjusted people who learn maladaptive coping skills for dealing with what she terms unseen wounds. She further cites that how well a sense of security, stability, and safety are perceived is influential in the development of personality (Wilson, 2001, p. 48). Another author suggests humans are motivated by needs of selfishness and selfsufficiency. He credits these negative stimuli as those which lead to bondage and contradict Christian doctrine (Anderson, 1990, p. 36). Christian doctrine holds that a person should be motivated by God and His truths and what makes Him happy and not what brings secularly inspired happiness. Human Development and Individual Differences As humans develop and change physically so too does their personality. Theories of how the human organism evolves vary according to what scholar you consider. Eric Erikson, for example, contributed to the topic by contributing his psychosocial theory (Sokol, 2009) where he proposed an eight stage model of human development which includes: hope, will, purpose, competence, fidelity, love, care and wisdom. They occur through childhood, adolescence and adulthood. He credited culture as yielding great influence on a person to which he is inextricably linked.

Running head: PERSONAL THEORY

Development of a childs identity is precipitated as his sense of self emerges and he begins to separate self from parent. Motivated by an internal need children form an identity based on persons he most identifies with which he will maintain until he outgrows the benefits it provides. It is here that identity formation begins as the child seeks to shape his world by unifying skills, beliefs, and identifications which correlate to his past and future (Sokol, 2009). Erickson credits adolescence as being the time when identity formation is primarily active. Independence, autonomy, concept of responsibility, and consideration of future career conspire to create personal identity. The formation of personal identification is associated with positive outcomes which encompass a sense of being, mattering, and purpose (Sokol, 2009). Erikson stipulates not everyone achieves this level of personal development. Such a lack of achievement is a precursor to later dysfunction. Young adulthood is marked by a vocation that is significant to the person, as well as political, religious, interpersonal, and sexual choices. Middle adulthood follows and is associated with males developing more feminine characteristics and vice versa and the dreaded midlife crisis during which time things like ones life and job are evaluated. Late adulthood, which continues until death, is a reflective time where one audits ones life (Sokol, 2009). Development by Christian standards is different. In Neil Andersons book, The Bondage Breaker (1990) he speaks of three levels of Christian growth as they pertain to sin. The first stage is labeled little children and is recognized as a stage during which a childs sin is realized as having been forgiven and of him possessing knowledge of God. The next is young men where a person exhibits a maturity in Christ which is characterized by having rebuked Satan, broken sinful bondages, and internalization of the Word of God. The last stage is that of father and those

Running head: PERSONAL THEORY

who are transcended and have developed a deep personal knowledge of and relationship with God (Anderson, 1990, p. 138). Owens assertion begins with Imago Die and that all have been created in the image of God. All were created good and because of inherited sin became fallen. However, he maintains that each person has the capacity for choice and change indicative of redemption. Humans are regarded as being self-conscious, self-determining, and able to differentiate and comprehend that which is right and good. People have the capacity for thought, consideration of immortality, and reason (Owens, 1988). Health and Wellness When looking for finite answers in the field of mental health one will be disappointed. Many opinions and theories abound as to what constitutes a model of health. Part of the ambiguity may be due to the very use of or implication of normalcy regarding mental health which is subjective. Seward Hiltner, a prominent historical figure, was concerned with the idea of normal,considering it ambiguous and broad (Sykes, 2006). It is a concept which is greatly influenced by those doing the asserting and certainly influenced by a secular or religious worldview. One view of health, from a secular review, is that of existential therapy. Existential therapy considers health to be relative to how one evaluates and responds to profound philosophical questions of life representative of existentialists theory: death, freedom, isolation, and meaninglessness (Jones and Butman, 2011, p. 308). It further explains that a healthy person is one who experiences a sense of awareness of self, environment, others, and of their unique experience. They are described as being in contact, which refers to a person being perceptive of

Running head: PERSONAL THEORY

themselves in relation to others and describes a person who feels acceptable, worthy, and connected (Jones and Butman, 2011). A Christian theory of health applied to existential therapy would be well unified. Human functionality is based on the precepts of freedom, experiential reflection, and responsibility (Jones and Butman, 2011, p. 309). Freedom is explained as coming from struggle. Christians struggle with conflict, sin, and temptation daily and when they triumph they gain freedom from the oppression and destructive consequences Satan tries to bond them. Experiential reflection calls one to be cognizant of ones freedom and choices which will impact it. Likewise Christ would ask us to be mindful of evaluating that which is right and that which is wrong for continued salvation. Responsibility calls a person to accountable for the choices made just as God expects humans to be answerable to Him for their choices (Jones and Butman, 309). Understanding that proper thinking which emphasizes awareness and responsibility is foundational to good therapy and is applicable to secular of Christian applications. It is certainly likely that a counselor could answer the need of Christians by utilizing the standard of health as explained by existentialists. Illness If you look you will find many theories of mental un-wellness as you will of wellness. Archibald Hart is clear in expressing that stress, worry anxiety, panic disorders, phobias and depression constitute illness. It is a psychological illness which affects the mind and one that affects ones relationship with God (Hart, 1999, p.3). Authors Cloud and Townsend defend the position that boundaries are healthy and lack of boundaries is not. Boundaries have to do with

Running head: PERSONAL THEORY

responsibility, self-control, freedom, and choice all things necessary for mental health (Cloud and Townsend, 1999). Existentialists believe illness affects ones sense of authenticity which is the ability to face and accept ones lack of existence. Illness is caused by not being able to process ones awareness of realities like death. A person will suffer hopelessness and desolation in confronting their mortality. Here they will employ one of two defense mechanisms: feeling special and belief in an ultimate rescuer (Murdock, 2009, p. 187) Feeling special is related to narcissism and is problematic when something happens which challenges a persons perception of specialness, like an illness. The second mechanism, the special rescuer, is dysfunctional in that one is further disillusioned and falls into further despair when events they feel the special rescuer could have prevented and protected them from occur (Murdock, p. 187). Emptiness is also credited with disturbing ones psychological balance. When people seek fulfillment from others and looks to society for meaning and sense of self they end up with what is called a centered sense of being. This centered sense of being condemns them to one of three types of meaninglessness: vegetativness, nihilism, and adventurousness. With vegetaiveness a person is void of any perception of meaning in life. Nihilism involves anger and is a double edge sword in which a persons only sense of meaning is found in finding no meaning in life. The latter, adventurousness, is evident in those who seek to find meaning through risky behavior like hang gliding or drug use (Murdock, 2009, p. 188). A Christian view of illness is proposed by Anderson who ascribes the area between physical and spiritual maladies for which no cause can be found as illness (Anderson, 1990, p. 34) He describes dark forces as creating mental unbalance and illness as dissonant voices of

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negativity, doubt, misbelief, uncertainty, and lies. It is negative thoughts, and sin. He further states that any attempt to live separate from God is the primary link in the chain of spiritual bondage to the kingdom of darkness (Anderson, p. 37). Illness from a Christian standpoint starts and ends with any divergence from living in a manner prescribed by God. Suffering from issues brought about by submitting to Satan creates conflict and disharmony with self and God. Such thoughts and behaviors cause stress and anxiety and are unhealthy. Integration Before one can decide to attempt to facilitate wellness from a Christ-centered worldview that has been incorporated with psychology it is wise to consider arguments for and against integration of the two respectively labeled Jerusalem and Athens. Psychology, while an empirically tested construct is seen by Stephen Jay Gould as working to define existence by factual evaluation, while religion diverges and attempts to supplant knowledge of the same based on purpose, meaning, and values (Jones and Butman, 2011, p. 46). Jones and Butman disagree with this argument and suggest neither science nor theology can be restricted to such finite classifications. Science looks beyond facts and forms theories after considering the context in which humans exist. Religion understands purpose, meaning, and values through that which is revealed by Gods revelation which is factual. (Jones and Butman, p. 46). Some Christians view integration as unbiblical based on the perpetuation of the Bible as the singular, comprehensive guide for living based on scripture which credits it as being sufficient to meet all human need and as such has endowed creation with suitable means for living and learning. (Jones and Butman, p.). It is likewise believed that that if this is true then

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seeking knowledge from another non-Christian source like psychology is sinful. Psychology furthered labeled as bad science which leads to the assertion that integration compromises the essence of Scripture (Enjoying God Ministries, 2006). However, if one is prepared to look more closely other considerations explain that the Bible, while inspired, does not claim to be an exhaustive resource for every gem of knowledge relevant to humans (Jones and Butman, 2011, p. 49). Jones and Butman (2011) also propose one consider that Christians are not the imminent heirs to all truth. Good is not owned by Christians. To believe this would be to assert that only Christians can be surgeons, good Samaritans, or teachers. Most effective is the following admonishment, The human mind, however much fallen and perverted from its original integrity, is adorned and invested with admirable gifts from its creatorWe will be carefulnot to reject or condemn truth wherever it appears (Institute of Christian Religion as cited in Jones and Butman, p. 50). I think it is clear that integration, as desired by a Christian counterpart, is possible and profitable as long as it is understood that Gods word is not to be supplanted. What he has provided for us to live healthy lives should not exclude psychology or any other source which can provide wisdom not contrary to His word. Overview of Existential Therapy In examining existential therapy for a personal counseling theory its lack of superficiality is an asset. It recognizes and expects that people can only be healthy if they are being honest with themselves, are able to take responsibility for their good and bad choices, if they are aware of the human condition and are equipped to deal with it and find meaning in their existence. The concept relative to existentialism of finding meaning is central in the selection of this theory for a

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Christian application. Viktor Frankls logotherapy is central to existentialism and with good reason. It is rooted in Frankls belief that as long as a person can find meaning in their circumstance they can grow and thrive despite the desperation of that circumstance (Frankl as cited in Jones and Butman, 2011, p. 298). This is so important to take into the therapy room. Teaching a client that meaning, which to a Christian involves being a child of God and living according to His Word, and doing so with the ultimate goal of joining Him in heaven, is meaning that can see one through all of the earthy crisis, desperation, and hurt one may endure. The lesson being that faith will be tested, but one must stay focused.

Application of Existential Therapy Techniques. The techniques used in therapy are based on genuinness in that they arent regarded as tools so as not to sully the deep connection fostered by an existential therapist. In keeping it real the existential therapist is expected to be open to self-disclosure. Such sharing is pivotal in forming a good therapeutic relationship. Most techniques involve an attempt to draw the client to the problem, to confront it and work through it. Strength is gained from confronting something and overcoming it. One such technique is paradoxical intention (Murdock, 2009, p. 192) which aids a client in experiencing their fear so they can learn to laugh at it and gain perspective over it. Another is guided fantasy which leads the person to imagine their death. This allows a therapist to assist the client in gaining familiarity and awareness of death. Client/Counselor Roles. The role of the counselor is one of genuine, authentic, deep concern for a client. The counselor is mindful of not complicating the therapeutic process and presenting it in a demystified way that the client can relate to and feel comfortable with

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(Murdock, 2009, p.189). The staging of the room is such that no furniture is placed between client and therapist and no certificates that might elevate the therapist or are posted on the walls. Also, as with other forms of less ridged types of therapy like narrative therapy, client and therapists relate on a first name basis (Robinson and Jones, 2001). The therapist is expected to take the journey with the client, to open himself up to his clients world with the expectation of having his views challenged. Therapeutic Process. The therapeutic atmosphere is founded on a desire to have clients present and active in their therapy. The design is one in which clients are guided to face their ultimate concern, to be challenged by them and work through them. Existentialists acknowledge that this type of therapy is not short term. The process of therapy is one defined by the tenets of relationship, understanding, and flexibility which govern the therapists attention to the therapeutic relationship, makes an effort to be present in the clients world, and is sensitive to the possibility of adjusting techniques as necessary to affectively help the client. It is important to note that existential therapists consider that The relationship of therapist and client is often at the center of therapy (Murdock, 2009, p. 191). Existential therapy is characterized by four stages: developing the alliance, deepening the client concern, inner exploration, and disclosing and working through the resistance (Murdock, p. 191). Expected Outcomes In evaluating the expected outcomes of existential therapy the client will gain a sense of personal responsibility and relinquish victim status. Clients are expected to learn to cope with the anxiety which has been limiting them. Success will entail getting a client to accept their mortality and hopefully make peace with their finiteness, not be disabled and distracted by it, and begin to

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appreciate Gods grace in creation. Clients will work through feelings of isolation by learning to engage in interpersonal relationships which is consistent with Gods intentions for humans. Therapy will assist a client in addressing and learning new behaviors they have used to thwart isolation like workaholism, substance abuse, and other compulsive behaviors (Robinson and Jones). Clients will also learn meaningfulness through being engaged in regular activity. Though spirituality is not formally addressed with existential therapy it is expected that it can be useful in helping Christians or those wishing to strengthen their relationship with God. It will do so by helping a client focus on their mortality. Humans were never meant to occupy the earth indefinitely. They have a higher purpose and a better destination. Working through issues of the ultimate concern with clients will make them aware and accepting of their mortality, but allow them to focus on their relationship with God. There are many Christians who wish to be with Jesus in heaven who are terrified of dying. Worldview The risk one takes when aspiring to teach or lead is interjecting their personal worldviews into their counseling theory. In counseling, Christian or otherwise, it is imperative to assess ones personal beliefs that constitute an evolved worldview. My personal worldview is indeed value laden. It is inclusive of a belief that we are all flawed, that we are capable of choice and change, that consequences define our actions. My worldview is also inclusive of a belief in Jesus Christ and His sacrifice for humanity as well as the humbling dictum that all sinners have a past and all saints have a future, reminding us that we are all fallen. Lastly, I am cognizant that humans are many pieces of a whole.

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I also hold dear, within my worldview the belief that a person is still Gods creation even if he hasnt entered into a relationship with Him yet. Each of us is in a different place in our walk with God. I know that some havent started and each of us has stood on this spot. I have confessed in the past that I believe that counseling is for helping clients overcome the issues that have brought them into counseling. Insisting that all of their problems are of a spiritual nature, can only be healed through their coming into a relationship with God is not vested in helping the client, but in propagating Christianity. Doing so and almost insinuates that counseling as a profession should be eliminated and everyone with problems be relegated to church for spiritual counsel. Within my beliefs I feel that Christian guidance, unless sought or insinuated in some way, should not be the goal, covertly or overtly, of counseling. When a person goes to the doctor they are not counseled to become Christians. When they go on a job interview they are not counseled to become Christians. I feel church is the ultimate source for spiritual guidance. I also feel that while god is credited with having inspired the Bible it was recorded and interpreted by man and therefore subject to his worldview and values. Conclusion My personal theory of counseling is one that, in the absence of the perfect option, is most reflective of Spoiling the Egyptians (Crabb, 1977, p. 47). It is directed by and fortified by a Christian way of living. It is also open to psychology as a means of interpreting the human mind. It is consistent with the belief that Gods truth is not limited to the Bible. After all why would he create so much to limit His authority and knowledge to the Bible? I am convinced that a discernment of ideas, research, and theories evaluated with a Christian lens will prove beneficial. In the same way that a child regards his parents as the ultimate counsel, this does not mean that

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no one else can teach this child. What others offer may be true, he must be conscious to the information he takes in and line it up with that of his parents to see if it agrees with or contradicts what they have taught him. The same is true of theology and psychology. I believe true healing is imbedded in accepting that ones time on this earth is finite and that this time on earth will be greatly improved and purposeful if they look for meaning to define his existence, accept that they have a choice in almost all matters, are able to choose freedom or bondage, and salvation over sin. I also find the therapeutic relationship greatly reinforced by the existential model of therapy that mimics that of a Christian relationship and is based on an authenticity and caring sans judgment.

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References Anderson, N. T. (1999). The bondage breaker. (3rd ed.). Eugene, OR: Hospitality House Publishers Cloud H. and Townsend, J. (1999). Boundaries in marriage, (1st ed.). Grand Rapids, MI: Zondervan Crabb, L. (1977). Effective Biblical counseling: A model for helping caring, Christians Become capable counselors. (1st ed.) Grand rapids, MI: Zondervan Publishing Enjoying God Ministries (2006). Sufficiency of Scripture and counseling. Retrieved from http://www.enjoyinggodministries.com/article/sufficiency-of-scripture-and-counseling/ Liberty University (n.d) Presentation: Strategy for intervention. Retrieved from http://bb7.liberty.edu/bbcswebdav/pid-17931560-dt-content-rid112405206_1/courses/COUN507_D04_201240/COUN507_LUO_8WK_DEV_Imported Content_20110314121124/COUN507_LUO_8WK_MASTER_ImportedContent_201102 24012633/Strategy%20for%20Intervention%20Presentation/index.html Hart, A. D. (1999). The anxiety cure (1st ed.). Nashville, TN: Thomas Nelson Jones, S. L. $ Butman, R. E. (2011). Modern psychotherapies: A comprehensive Christian Approach (2nd ed.) Downers Grove, IL: InterVarsity Press McGraw Hill (2001). Theories of personality. Retrieved from http://highered.

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mcgraw-hill.com/sites/0072316799/student_view0/part2/chapter8/chapter_outline.html Murdock, N. L. (2009). Theories of counseling and psychotherapy: A case approach (2nd ed.) Upper Saddle River, NJ: Pearson Nichols, K. W. (1979). Psychological and Biblical life purpose concepts as a basis for Christian theory of personality. (doctoral dissertation) Rosemead School of Psychology Biola University, La Miranda, CA Owen, H. L. (1988). Created in the image of God: A Christian view of human personality (essay) Avondale College, Australia Roeckelien, J. E. ( 2006). Freuds theory of personality (20)8, Harlow, UK: Emerald Group Publishing Limited Robinson III, M. E. H. & Dale-Jones, K. (2001). Existential counseling. Thousand Oaks, CA: Sage Publishing Sokol, J. (2009). Identity development throughout lifetime: An examination of Eriksonian theory Journal of Psychology (1)14, 140-148 Sykes, B. M. (2006). Questioning psychological health: Contextualizing contemporary psychological theory through historical dialogue between theologians and psychologists, 19401960 (doctoral thesis) University of Ottawa, ON

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Wilson, S. D. (2001). Hurt people, hurt people. (1st. ed.) Grand Rapids, MI: Discovery House Publishers .