personal theory of counseling pape1

Running head: PERSONAL THEORY 1

Personal Theory of Counseling Paper

Stacy Maryland

Liberty University


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


Personal Theory of Counseling Paper

A personal theory of counseling is open to the influences of one’s 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 man’s 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


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

(Elsevier’s 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 self-

actualization (McGraw Hill, 2001). Dr. Archibald Hart’s 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

Maslow’s and consistent with Christianity. It is based on significance and security and


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 self-

sufficiency. 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.


Development of a child’s 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 one’s life and job are evaluated. Late adulthood, which

continues until death, is a reflective time where one audits one’s life (Sokol, 2009).

Development by Christian standards is different. In Neil Anderson’s 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 child’s 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


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 existentialist’s 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


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 one’s 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 one’s 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


responsibility, self-control, freedom, and choice all things necessary for mental health (Cloud

and Townsend, 1999).

Existentialists believe illness affects one’s sense of authenticity which is the ability to

face and accept one’s lack of existence. Illness is caused by not being able to process one’s

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 person’s 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 person’s 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


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 God’s 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


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

creator…We will be careful…not 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 God’s 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


Christian application. Viktor Frankl’s logotherapy is central to existentialism and with good

reason. It is rooted in Frankl’s 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 aren’t

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


(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 client’s 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 therapist’s attention to the

therapeutic relationship, makes an effort to be present in the client’s 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


appreciate God’s grace in creation. Clients will work through feelings of isolation by learning to

engage in interpersonal relationships which is consistent with God’s 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 one’s

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.


I also hold dear, within my worldview the belief that a person is still God’s creation even

if he hasn’t entered into a relationship with Him yet. Each of us is in a different place in our walk

with God. I know that some haven’t 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 God’s 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


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 one’s 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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