Garzon (2011) states that Christian spirituality cultivates an intimate relationship
with Jesus Christ that progressively transforms one’s values, sense of purpose,
beliefs, and life-style. The transformation occurs within the context of a faith
community. Within Christian counseling, Christian spirituality is addressed by
counselors who are trained in spiritual formation. Outside of the scope of Christian
counseling there is found a wide variety of belief systems among clinical
psychologists. Psychologists with varying viewpoints regarding the Bible and
Christian faith are now bound to an ethics code, as noted by Garzon, that includes
“religion and spirituality” as important components of culturally sensitive treatment.
Recognizing the existence of spirituality and having an intimate and
transformational relationship with Jesus Christ, however, are completely different
things!
b b b b Watts (2000) seeks to find common ground between clients who embrace
biblical perspectives on spirituality and the Individual Psychology treatment forum
that follows the Adlerian approach. According to Watts, it is extremely important
for counselors to attend to their clients’ spiritualities. He notes that tremendous
care must be taken by the counselor to understand each client’s spiritual beliefs
and world view. Watts sees tremendous common ground between biblically based
Christian spirituality and Individual Psychology of the Adlerian psychotherapy.
Adlerian followers view God as the “concept of perfection” and see religion as “a
manifestation of social interest” (pp. 316-317). Individual Psychology is a relational
psychology; the most important aspects of these relationships addresses social
interest. The relationships described are primarily horizontal in nature, person-to-
person relationships between humans. Watts also recognizes that Christian
spirituality is relational. He notes that the relationships are three-fold in nature:
responsibility to God, responsibility to others, and responsibility to themselves (p.
320).
b b b b With these similarities noted, Watts (2011) proposes that “secular”
psychologists who show and understanding of the Christian spirituality and belief
system could effectively counsel Christians seeking a biblical perspective (p. 322).
But are similarities enough?
b b b b While Watts (2011) shows many similarities between the Adlerian theory and
the Bible, there are significant discrepancies between Biblical truth and Adlerian
belief. The Adlerian belief system described in Watts’ article notes that individuals
can only relate to the image of God within the context of life within community (p.
321). This view supports the Adlerian societal emphasis. But it completely misses
out on the Biblical truths proclaimed in Psalms 139:13; “For you created my
inmost being; you knit me together in my mother’s womb” (Holy Bible, New
International Version, 1973/2011). God sees the individual. God is triune and
relational. Yet each member of the trinity is complete and stands alone: Father,
Son, and Holy Spirit. Throughout the biblical account each person of the Trinity is
seen as active and individual. The Father speaks blessing over the Son (Holy
Bible, New International Version, 1973/2011, 2 Peter 1:17). Jesus tells the
disciples that he will send the Advocate, another name for the Holy Spirit (Holy
Bible, New International Version, 1973/2011, John 14:26). God exists both as
“individual” and “triune”. He sees each of us as individuals as well.
b b b b I also find discrepancy between the goals of Adlerian therapy and Christian
counseling. Watts (2011) spoke of a primary goal of facilitating clients to
experience new information that does not align with their existing cognitive
structures and beliefs, allowing growth. The ultimate goal is the enhancement of a
client’s social interests (p. 323). These stated goals contrast sharply with the
primary goal for Christian biblical counseling espoused by Crabb (1977, 2013).
Crabb notes the primary goal is to be conformed into the image of Christ (p. 21).
b b b b Do these discrepancies mean that there would be no benefit from techniques
applied by a secular Adlerian psychotherapist to assist a Christian client? I don’t
believe that would necessarily be true. If the techniques aligned with biblical truth,
they could be beneficial. I agree with Entwistle (2015) as he asserts that “all truth
is God’s truth” (p. 14). I believe that there are strategies and observational
techniques from the fields of science that are “true” as we seek to bring healing to
the soul.
b b b b I do not, however, believe that all truths are equal. And God’s full healing is
only achieved through the power of the Holy Spirit at work. Paul teaches the
Corinthian church that the spirit they received is not the same as that in the world.
True spirituality is dependent on the work of the Holy Spirit. Without the Holy
Spirit’s discernment, the counselor would be limited to providing only human
understanding in the counseling relationship. If the Adlerian counselor does not
have the mind of Christ, they cannot understand spiritual realities (Holy Bible, New
International Version, 1973/2011, 1 Corinthians 2:12-16). True biblical counseling
is best equipped to fully assist a Christian seeking to grow more like Christ.
References
Crabb, L. (1977, 2013). Effective biblical counseling. Zondervan.
Entwistle, D. (2015). Integrative approaches to psychology and Christianity.
Cascade Books.
Garzon, F. (2011). Spirituality in counseling. Faculty Publications and
Presentations, 62. b b b b b b b https://digitalcommons.liberty.edu/ccfs_fac_pubs/62
Links to an external site.
Holy Bible, New International Version. (1973/2011). Biblica, Inc.
https://www.biblegateway.com/ Links to an external site.
Watts, R. (2000). Biblically-based Christian spirituality and Adlerian therapy. The
Journal of Individual Psychology, 56(3), 316-328. b
https://www.researchgate.net/publication/265161440
