Spirituality in Biblical Counseling
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!
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).
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?
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.
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).
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.
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.
https://digitalcommons.liberty.edu/ccfs_fac_pubs/62
Holy Bible, New International Version.(1973/2011). Biblica,
Inc.https://www.biblegateway.com/
Watts, R. (2000). Biblically-based Christian spirituality and Adlerian
therapy.The Journal of Individual Psychology, 56(3), 316-328.
https://www.researchgate.net/publication/265161440
