Defining Christian Spirituality
From the perspective of religious culture, this discussion will define, and
contrast secular spirituality versus Christian Spirituality as reflected by
Garzon 2011 in his Spirituality in Counseling article. Whereas counseling
literature debates the definition of spirituality and separates this concept
from religion, Christians “intertwine” the two. Garzon suggests that
Christian spirituality means focusing on developing an intimate
relationship with Christ “that progressively transforms one’s values, sense
of purpose, beliefs, and lifestyle in the context of a faith community”
Garzon (2011) contrasts the United States population, who are 85%
Christian, with clinical psychologists who are 46% Christian (p. 62). These
statistics reflect how Christianity continues to predominate though out our
land, in spite of the counterculture.1 1
Garzon (2011) states that secular spirituality promotes meditation and
church participation for social reinforcement, focusing on an individual’s
emotional and physical fitness.1 This is also true of the Christian life.
Proverbs 4:20-22 reads: “My son, attend to my words; incline thine ear
unto my sayings. Let them not depart from thine eyes; keep them in the
midst of thine heart.”1 God desires for us to be active in worship,
meditation, and prayer and this builds our faith and physical well-being.1
This helps solidify and mold our values, as well as clarify Christian
Spirituality so that we can assist those who are in need.
Christian spirituality is required and can be used by qualified clinicians to
successfully promote the values of those they are attempting to assist.1
Psychologists who historically practiced the separation of faith from
therapy have now modified their belief system and are more receptive to
the view that clients deserve to trust in something greater than
themselves.1 Garzon’s (2011) article reflects that spirituality has been
shown to have a significant effect on physical and mental health in several
studies.1 At a minimum, church participation helps people feel less alone
and provides social support and encouragement and additionally serves to
meet deeper spiritual needs.1 1Clients of faith favor therapists who
implement prayer, Scripture, and other faith tools into counseling
sessions.
A secular therapist using spirituality in counseling with a Christian client
may be “somewhat effective”.1 Further, some forms of secular therapy
may potentially be compatible with Christianity. Richard Watts (2000)
asserts that Adler’s Individual Psychology conforms with Christianity by
emphasizing human responsibility, cognitive development, relational
connections, and the capacity for human transformation (p. 319). An
important connection between Individual Psychology and Christianity is
Adler’s “social interest” theory (Watts, 2000, p. 320). Both Individual
Psychology and Christianity value others; however, a primary difference is
Christianity requires a work of grace, a transforming and intimate
relationship with Jesus Christ.
A secular therapist could give thoughtful attention and respect to a
Christian client with certain forms of therapy. Watts (2000) identifies four
respectful aspects of the Adlerian psychotherapeutic process: the alliance
between the counselor and the client (Watts, 2000, p. 323); the goal of
facilitating new cognitive structures are maintained (Watts, 2000, p. 323);
an emphasis on encouragement is promoted (Watts, 2000, p. 324); and
several techniques that align with Scripture, such as listening, teaching,
and challenges are encouraged (Watts, 2000, 325). By utilizing these
techniques, the therapist can provide an environment of thoughtfulness
and respect.
The primary limitation of Individual Psychology and secular psychologies is
a lack of a viable solution to the human condition. T. L. Brink (1999),
“Individual Psychology”, asserts that the central problem of humanity is a
feeling of inferiority (pp. 614-615). Adler’s solution to compensating for
inferiority is through enhancement of social interest through friends,
family, and career (Brink, 1999, p. 615). Friends help overcome inferiority
by allowing one to be important to someone else (Brink, 1999, p. 615).
Larry Crabb (2013) provides the Biblical response by suggesting that
individuals overcome inferiority by finding significance and security
through an understanding of their identity in Christ within an environment
of unconditional love (pp. 71-72). Adler’s compensation for inferiority by
finding worth and value in friends, family, and career undermines the
Gospel, causing clients to be misguided to seek a counterfeit substitute
for God by engaging in social programs. This is not a reasonable solution
compared to the peace and satisfaction that only God can give.1
Friendships and social interaction may be enjoyable for a season but
ultimately people disappoint, and secular psychologies fail.1
In conclusion, although a secular therapist applying spirituality in
counseling with a Christian client may appear thoughtful and respectful,
and “somewhat effective”, this approach has limited benefit.1 However,
accepting God’s Biblical truths and having a personal relationship with
Him is mutually beneficial for the well-being of both the counselor and the
client.1 Accordingly, psychologists are advised to develop a better
understanding of the Word of God and apply it to their own hearts and
lives prior to providing effective Christian therapy. John 6:63 reads: “It is
the Spirit that quickeneth; the flesh profiteth nothing: the words that I
speak unto you, they are spirit, and they are life.”
References
Crabb, L. (2013).1Effective biblical counseling: A model for helping caring
Christians become
11111111111 capable counselors. Grand Rapids, MI: Zondervan.
Garzon, F. L. (2011). Spirituality in counseling.1Faculty Publications and
Presentations, 62.
Watts, R. E. (2000). Biblically Based Christian Spirituality and Adlerian
Therapy. Journal of
11111111111 individual psychology,156(3), 316–328.
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