Integration of Counseling Psychology, Theology, and Christian Spirituality

This article explores pentecostal spirituality and its formative influence upon the therapeutic praxis of pentecostal therapists. Central to pentecostal spiri- tuality is a posture of openness and receptivity to the ongoing work of the Holy Spirit in creation. For the pentecostal therapist, this posture informs the therapeutic encounter. In dialogue with selected pentecostal interlocutors, the author explores the phenomenological accounts of a number of self-ident- ified Pentecostal and charismatic licensed mental health professionals con- cerning their experiences of the Holy Spirit in their provision of therapy. These accounts speak to the ways in which the clinicians’ pentecostal spiritual- ity has formed in them a particular manner of interpreting and being-in-the- world; a pneumatological hermeneutic that becomes outworked in their clini- cal praxis. In reflection upon these accounts, practical and theological impli- cations are offered for pentecostal counsellors, and others concerned with practical theologies of care and counselling.

Religion and spirituality are recognised coping resources but are neglected in psychological training and practice. However, religion and spirituality can be successfully used to cope with psychological disorders, prevent unhealthy behaviours and promote resilience. This study explored and described two questions regarding the concepts of the terminology religion and spirituality, and the perceptions of the use of religion and spir- ituality in therapy. Purposive sampling was utilized in a qualitative study of 15 registered psychologists, and data were analysed using Tesch’s model of qualitative content analysis. The concepts religion and spirituality appear difficult to define but the importance of their use as coping mechanisms in their own and their clients’ lives was recognized. These findings have implications for professional training.

Psychological science and Christian theology, it would seem, are two very different disciplines with meager reasons for collaboration or friendship and many reasons for suspicion and isolation. Objections to friendship from both parties contain valid concerns and insights, but also misunderstandings and blind spots. Properly understood, however, Christian theology has much to learn from positive psychology, and positive psychology has much to gain from Christian theology. Still, the fruitfulness of this friendship will be limited until psychology embraces a worldview pluralism in which all psychologists are given appropriate space to explore the pre-theoretical influences on their work. (PsycINFO Database Record (c) 2017 APA, all rights reserved)

This chapter provides a brief contrast between eastern and western forms of spirituality in gestalt therapy. It advances gestalt therapy by considering spirituality as relationship with a divine Being. It develops the concepts of transcendence and immanence as applied not only to God but also to human persons, provides a way through the impasse of alterity posed by Emmanuel Levinas, and explores the implications of God being part of the field. This chapter proposes a unified field theory inclusive of the person of God, contrasts the psychological attitude with the spiritual attitude and introduces the construct of the pneumenal field. It concludes with case illustrations and clinical suggestions for application in practice.

From Brownell, P. (2011).  Spirituality in gestalt therapy. In T.B-Y. Levine (ed) Gestalt Therapy: Advances in Theory and Practice, pp. 93-103. New York, NY: Routledge

Faith and science are two distinct philosophical worldviews which have been a framework through which we view and understand human nature.  While these two worldviews are somewhat divergent, they are both ways of understanding and discovering nature.  Historically, faith and science have been at odds with one another.  However, efforts have been made to obtain a more complete view of human nature through the eyes of both worldviews.  Because both faith and science are different ways of looking at God’s creation, we must understand the philosophical assumptions which undergird each worldview and attempt to find common ground in order to formulate a truly integrated view of the natural world.  More specifically, the academic discipline of psychology and Christian theology both endeavor to understand human behavior.  However, these two disciplines begin with divergent perspectives about human behavior such that the relationship between the two, while having the same goals, has been somewhat tenuous historically.  Recently, dialogue and discourse has occurred between Christian theology and psychology in order to provide useful perspectives which together can give us a more complete and accurate picture of human behavior and functioning than either discipline can provide alone.  Thus, scholars are engaging in the formulation of models of relating Christian theology and psychology.  Specifically, efforts are underway to develop more effective models of integration between the disciplines.

My purpose in writing this book is to offer students, educators, psychotherapists, clergy, consultants, business leaders, and educated readers, research and analyses about the intriguing interconnections among beliefs about human sexuality, morality, and Christianity. I hope to expand the public conversation as well as offer practical suggestions for thinking about differences. I do not think anyone can get far in a discussion about morality and sexuality without discovering that someone’s interpretation of a religious belief has informed the discussion. The point of this book is that Christians simply do not agree about many of the sexual issues that make headline news. It turns out that many Christian beliefs that seem like ancient traditions are really not very old. And some biblical justifications for and against restrictions of sex-related behavior have only been contentious in recent history. So, I will take a look at how people come to the biblical texts and reach their conclusions. I will examine those conservative perspectives that rely heavily on select portions of the biblical texts, and I will examine alternative voices. Finally, I will provide an overview of new findings in moral psychology research and suggest how these findings might promote a richer understanding and informed communication about the moral issues that divide people who identify with the world’s largest religion, Christianity.
Key words: Moral psychology, Christian morality, Sexual boundary violations, Christianity and LGBTQ+, Christianity and abortion, contraception, incest, adultery, sex-education, clergy sexual abuse, moral foundations theory, SCOPES model of human functioning

Aim: To identify therapists’ views on sexual boundaries and the strategies they employ to manage them in therapeutic practice. Method: In-depth qualitative interviews were conducted with a sample of 13 accredited, experienced practitioners of psychotherapy or counselling. A grounded theory approach, informed by principles from Free Association Narrative methodology, was employed, in which team members used debriefing sessions for extending depth of understanding of the interviews. Findings: There is consensus about boundaries at the extremes, but variability about fantasy, flirtation and touch. A core process was generated from accounts of successful management of sexual attraction. We identified four problematic ways of reacting to boundary pressure, each with potential to harm clients and therapy. Discussion: A participant-observer stance was conceptualised as essential for managing threats to boundaries, consistent with the empathic stance. Minor boundary crossings were viewed by interviewees as both potential precursors of more serious transgressions, and as opportunities for understanding the client's difficulties. Implications for practice: These span training, accrediting organisations, supervision and therapy practice.

This research study is an attempt to engage two widely different models in an interdisciplinary dialogue and examine the ‘goodness of fit’ between them for reciprocal enrichment. The first, the Self Psychology of Heinz Kohut, is a contemporary psychoanalytic model which proposes a very useful theoretical and therapeutic framework for the understanding and the treatment of narcissistic disturbances or disorders of the self. The restoration of the self who suffers from narcissistic vulnerabilities is the therapeutic objective of Self Psychology. The second, proposed by the Institute of Psychology at the Pontifical Gregorian University in Rome, which we refer to in this study by the acronym, the ‘I.P. model’, is a theoretical framework with a Christian anthropological focus and a pedagogical orientation. This model proposes a therapeutic/pedagogic intervention method known as ‘Vocational Growth Sessions’ or VGS which aims at authentic spiritualization of the human and psychological struggle of the person seeking help and more specifically has the main objective of recovering the mystery dimension in the person.
The research explores the basic postulates, the inherent anthropological vision, and the proposed therapeutic approach in Self Psychology and places it in dialogue with the anthropological vision, theoretical and therapeutic/pedagogic framework proposed by the I.P. model. In particular, the research focuses on the therapeutic objective of restoration of the self in Self Psychology and the pedagogical objective of recovery of human mystery in the I.P. model. The study points out the anthropological insufficiencies in the Self Psychology model and shows how it can be complemented and completed by the anthropological vision offered by the I.P. model. Furthermore, examining in detail Self Psychology’s claim that the narcissistic patient’s experience of the therapist as an empathically understanding mature selfobject leads to change and restoration of self, this study proposes that in cases of subjects with narcissistic vulnerabilities, the VGS proposed by the I.P. model could effectively adapt this therapeutic principle of self psychology which is based on empathy. The research study argues that in cases of persons who present narcissistic vulnerabilities, the restoration of the self goes before the recovery of the mystery dimension in the pedagogical intervention in VGS. Pointing out that narcissistic disturbances have become the predominant psychopathology of contemporary society and therefore could also be potentially present in those in priestly and religious formation, this study ends with a discussion on the potential benefits of applying self psychological principles to the context of formation of priests and religious who present narcissistic disturbances.

Keywords: empathic selfobject, restoration of the self, recovery of human mystery, Tragic Man, Hopeful Man, Christian anthropology, narcissism.

"This paper will attempt to examine the interface between the contribution made by medical treatment of addiction and recovery ministries by various Churches and Christian agencies. Four contemporary models will be examined. Alcoholics Anonymous grew out of the Oxford Movement and Rev. Sam Shoemaker’s Calvary Episcopal Church about seventy years ago. Over the years, churches and clergymen such as Dr. Calvin Chambers and Dr. Robert Claytor have endeavored to work cooperatively with this program. However, as the program has grown, it has drifted from some of its earlier Biblical roots, as described by Dick. B., making this cooperation increasingly challenging.  Secondly, the Book the Cross and the Switchblade  told the inspiring story of how a simple country preacher established Teen Challenge as a rehabilitative program for drug addicts 51 years ago. This has now grown to a worldwide network of over 1000 Teen Challenge treatment centers. Thirdly, Alistair Jappy, an experienced and licensed drug and alcohol counselor compared the results of a Christian group and a spiritually eclectic group in a publicly funded alcohol and drug community clinic. Finally, I will examine Celebrate Recovery: Kevin Nieman conducted a unique “hermeneutic interpretation” of cohesiveness and its effects on a large Celebrate Recovery program in a large Church of Christ in Louisiana. Although each program is unique, it adds to and improves on the A.A. 12 Step model.
Insights from each of these programs will be used along with models presented by Drs. Earley and Roberts from the Talbott Recovery campus in Atlanta Georgia to suggest how medical and spiritual modes of treatment can work collaboratively to address the needs of a person suffering from addiction.
"

The researcher consulted literature concerning cognitive behavioral therapy (CBT), schizophrenia, and CBT in the treatment of schizophrenia. Consulting The Diagnostic and Statistical Manual of Mental Disorders, 5th ed. (DSM-5), and the experience of researchers who have dealt with individuals diagnosed with schizophrenia, an examination is made of the etiology and symptomology of the mental disorder. This review of the available literature identifies the population of society that schizophrenia affects, as well as the ways that it influences the biological, psychological, socioeconomic, and spiritual aspects of the whole person. The researcher then gives a list of the instruments and tests used to measure for symptoms of schizophrenia, as well as psychosis in general, including their reported accuracy. The analysis then addresses antipsychotic medication and adjunctive CBT, two empirically supported treatments for schizophrenia. Results of the reviewed literature showed greater helpfulness of treatment with only antipsychotic medication rather than only CBT, however conjunctive use of medication with CBT shows to be the most beneficial. The paper then discusses the Christian view of CBT as a psychotherapy and schizophrenia as a mental disorder with the result being a selective acceptance of the psychological community’s claims about the therapy and the disorder, since some claims contradict God’s Word and are false to one degree or another.
Keywords: literature review, schizophrenia, cognitive behavioral therapy (CBT), antipsychotic medication, Christian integration

Existential psychotherapy emerged as one of the three Viennese schools of psychology, along with psychoanalysis and individual psychology. Whereas Freud’s psychoanalysis argues that man’s motivation is pleasure, and Adler’s individual psychology argues power, Frankl’s existential psychotherapy contends that the will to meaning is the force that drives man to live (1946). Although existential therapy is primarily a philosophy about psychotherapy rather than a system of psychotherapy (Prochaska & Norcross, 2014), one must understand its framework as the basis for specific theraputic interventions. The aim of this paper is to evaluate the conceptualization and application existential therapy, specifically logotherapy, and discuss its compatability with the Christian faith.

By participation in the ceremony the pastor outwardly shows the Church's endorsement and blessing of the union. When the pastor faithfully conducts a wide ranging assessment, coaches the couple in their efforts, affirms them in their strengths and waits supportively and quietly while they clear up unfinished business, then that pastor is demonstrating the significant difference between the responsibility of the Christian ministry and the Court House document processing; (Rolfe, David J. "Preparing the Previously Married for Second Marriage." Journal of Pastoral Care 39, no. 2 (06 1985): 110-119.)

Person-centered therapy was a fundamental shift from what had to that point in time
come to typify mental health and psychology. Whereas prior to Carl Roger’s evolutionary work mental health was personified by the cold, mechanistic processes of Freud and his colleagues, once Rogers began to explore his own beliefs not necessarily on psychology, but rather on the human experience, he began to develop a method of therapy that saw the person seeking therapy not as a problem to be solved or sickness to be healed, but as a person in need of help in achieving a better, more balanced, and therefore a happier life. The work the Rogers began has since continued on to become what is now commonly thought of as the primary therapeutic experience. Roger’s influence is not limited to his own brand of person-centered therapy, as it can be felt in other methods such as existential and reality therapy, among many others. This paper, then, will present an overview of Roger’s brand of person-centered therapy, focusing on the philosophical foundations, key concepts, and techniques involved. It will include a consideration of its compatibility to the Christian faith, and will conclude with a brief consideration of its applicability and utility.

My intention with this project is to make explicit my current approach towards Christian psychology. It expresses my thoughts about doing psychology from a distinctively Christian worldview. This originates from both my faith as a Christian and my formal education in philosophy, theology, and psychology. This is not meant to exclude other approaches to Christian psychology, but to state my current understanding of it. Since I believe that God is the source of all truth, I also believe that truth is unified, whether it is revealed in special revelation or discovered in general revelation. In addition, the study of these three domains of truth: empirical, rational, and theological are not contradictory, but complementary. Each domain utilizes different methods in seeking the truth. While acknowledging our limitations, we should work toward integrating the findings of psychological theory, philosophical propositions, and theology statements into a coherent whole when possible. Faithful education in psychology seeks to ignite a love for truth and show how the pursuit of truth may be applied within the discipline of psychology.

The treatment of Schizophrenia has taken many forms over the past century.  Since schizophrenia’s recognition as a distinct mental disorder, the focus of treatment has been the mitigation of symptomology.  Both the prevalence and effectiveness of psycho-pharmaceutical treatment has highlighted the importance of symptom reduction and has established the dominant view of recovery based on this principle.  Over the past few decades a mental health recovery model has emerged, through deinstitutionalization, mental health advocacy, and the general push for social empowerment of the disenfranchised, which focuses on the person apart from the disease.  This alternative paradigm operates from a whole-person perspective of health and illness, and gives significant weight to the individual’s subjective definition of wellness, fulfillment, and personal meaning-making.  Research focusing on the qualitative recovery experience of those with severe mental illness provides new insights into the subjective components of the recovery process, and identifies the importance of narrative in mending the individual’s sense-of-self.  This model of recovery in mental health, and the proposed stabilization of a person’s sense-of-self as a crucial element in this process, opens the door to nuancing treatment for specific populations and individuals.  This dissertation suggests a model of treatment for individuals with schizophrenia whose religious beliefs are the organizing center of their lives.  Religiously competent therapists who have the skills to access this narrative material can use it to help the individual stabilize his/her sense-of-self.  This study provides basic ideas for conceptualizing recovery and shows how narrative treatment in schizophrenia interacts with the meta-narrative of religious belief in general, and the Reformed Protestant religion in particular.

Nuestra intención en este capítulo es ayudar a mostrar cómo la antropología cristiana puede iluminar la comprensión de las personas a la que el psicólogo se dedica a ayudar. Nuestro autor de referencia será santo Tomás de Aquino. Quien lo conoce lo suficiente, se dará cuenta de que en una presentación breve es imposible sintetizar todos los aportes, actuales y potenciales, de este autor a una psicología cristiana. Su noción de persona, su concepción sobre las potencias del alma, especialmente de los sentidos internos y de los apetitos sensitivos, su teoría de los hábitos, etc., la lista sería inacabable (Brennan, 1952; Echavarría, 2005; Echavarría, 2018). Por otro lado, este es un autor que efectivamente ha influido en la psicología contemporánea a través de la obra de autores como Rudolf Allers (Echavarría, 2013), Anna Terruwe (Marchesini, 2013), o Magda Arnold (Cornelius, 2006; Parenti, 2017). Hemos decidido centrarnos en un aspecto de su pensamiento poco conocido y estudiado por los psicólogos, que es el de su doctrina de los vicios capitales, y, muy especialmente, del vicio de la acedia.

Este artigo visa estabelecer uma relação entre a concepção cristológica
junguiana e a cristologia teológica, apresentando a perspectiva junguiana de religião e sua compreensão de Cristo enquanto arquétipo de Selbst para a individuação, evidenciando suas proximidades e diferenças. O processo psíquico da individuação direciona-se para o Selbst, simbolizado na encarnação de Deus, ou seja, no Cristo junguiano, formado pelo Cristo teológico de um lado e pelo Demônio de outro, completando-se assim suas duas partes, do bem e do mal. Esta imagem junguiana, porém, vai para além do Cristo teológico abrangendo o mal em sua essência. O cristianismo, porém, nega a essência má como presente em Cristo ou mesmo existente, afirmando que se trata de uma
privação do bem somente.

This article aims to stablish a relationship between the Jungian christologic conception and theological christology, presenting Jungian perspective of religion and his understanding of Christ as the Archetype of the Selbst to individuation, showing their closeness and differences. The psychological process of individuation directs to Selbst, symbolized in the incarnation of God, ie, in the Junguian Christ, formed by the theological Christ on one side and the devil on the other, thus complementing its two parts, the good and the evil. This junguian image, however, goes beyond theological Christ embracing evil in its essence. But Christianity denies the bad essence present in Christ or as real, claiming that it is a privation of the good only.

Early adolescence is a difficult and turbulent time for early adolescents as they progress through puberty and undergo rapid physiological, neurological and emotional changes. Educators have recently turned their attention to this age group and revamped their approach to middle school aged children, which they designate as grade 6- 8, or age 11-14.
Because it is such a turbulent time for children, one would assume that the experience of their parents’ divorce would be particularly hard for this age group. This paper will attempt to discover the empirically verified impact of parental divorce on early adolescents, or Middle–School aged children (MSAC).
Christian Churches have been attempting to deal with the increasing incidence of divorce not only in society at large, but within their own ranks. There are effective and widely acclaimed divorce recovery programs such as DivorceCare® and more recently a DC4Kids®, a biblically based program to address the needs of children of divorce aged 5 -12. However, at this time there are very few resources available for a Christian ministry to early adolescents whose parents are separating and divorcing. Since educators insist that younger adolescents have different needs and learning styles than older adolescents, this paper will focus on how the Christian Community can address the needs of MSAC who are the victims of their parent’s separation, divorce and remarriage.

MANKIND’S MOST IMPORTANT TECHNOLOGY!! --→
SKIP DIRECTLY TO MIND OVER MATTER. 
BECOME THE GOD THAT YOU ARE!!!

EUPHORIA, TELEPATHIC MOMENTS, HOMAGE BY NATURE, WEATHER CONTROL AND ALCHEMY / MANIFESTATION ARE NORMAL NOW AND WE'VE ONLY JUST BEGUN.

Biblical Psychology / Accountability Psychology embraces biblically-consistent Cognitive Behavioral Therapy (CBT) as the Judeo-Christian Model of Human  Psychology.  This is a Powerpoint presentation in support of the textbook/reader by Dr. Stephen H. Farra, available on Amazon.com.

The indigenous psychology movement has led to an increased interest in exploring the works of scholars from various parts of the world. There is also an increased interest in adapting mainstream psychotherapies to fit the needs of minority religious communities living in the West. This paper examines the contributions of a major Muslim scholar and theologian during British India, whose books are still widely used among Muslims of that region. Thanvi explained his perspectives on personality, psychological disorders, and their treatment based on the Quran. His explanations of the types of the spiritual heart and their cure, the stages of thought processes, therapeutic objectives, and methods are discussed, followed by a case study, conclusion, and recommendations.

This article investigates the intersection of psychology and spirituality as seen through the works of Thomas Merton, Carl Jung, Fritz Kunkel and Viktor Frankl. The themes of spirituality contextualised in human identity, psychological and spiritual transcendence, and the true self versus false self metaphor are traced through the works of all four thinkers. Epistemological flexibility and holistic thinking and being are suggested as methods for transforming interdisciplinary practitioners, such as pastoral counsellors, spiritual directors and spiritually oriented psychotherapists, in order that they can offer care in a less bifurcated and more integrated way. Practical applications, including a vignette and specific recommendations for broadening and deepening personal and professional integrative practice, are offered.

This paper, under Craig Ferguson’s astute critique of American culture, examines how the White American Protestant church has been “Sanitized for your convenience” discarding the dirty or socially uncomfortable in favor of presenting a good face.  This paper will argue that the Jesus of the Bible, though maintaining ritual laws, was unconcerned with cleanliness. Jesus was more likely to spend his time socializing, sharing meals as an equal with those the Church wants to “help” or "save” but not include in membership.  Much like the 12 step programs, of which Ferguson has been a part, Jesus kept company with those who were willing and able to admit their offenses and vices.  As Richard Beck explores in his book Unclean, Jesus evokes all the domains of disgust.  Jesus does this throughout his ministry but particularly hits them in his institution of the sacrament of the Eucharist. In this way he was seeking to push the boundaries of his followers to learn a more authentic way of welcoming the stranger. Many writers today are wringing their hands about the disappearance of white millennials in the church, having found that what they are searching for is a sense of authenticity that seems to, in Ferguson’s terms, be sanitized out.  This paper will explore an embrace of the authentic and disgusting in ourselves and one another, and the willingness to confess it so that we within the Church can truly experience and express the grace and forgiveness Jesus’ welcome offers.

En este capítulo desarrollamos y distinguimos los conceptos de acidia, melancolía y noche oscura en la obra de San Juan de la Cruz, destacando su actualidad para la psicopatología actual, haciendo referencia especialmente al psiquiatra Rudolf Allers

The “Fog of War” is a phrase used often when, in the heat of the moment, one
temporarily loses their logical edge. Their thinking becomes frenzied, and their decision-making, flawed. On a macro level, when one is found to be in a personal crisis, it is not unusual for the individual to act brazenly thinking that his behavior is helpful to his situation when in fact it is quite the opposite. Enter Reality therapy. Reality therapy aims to counsel clients through their decision-making processes with the intention of empowering the client to make better behavioral decisions that will move him towards whatever goals he strives. This paper, then, offers an overview of the basic ideas of reality therapy, examines its various applications, and finally offers a critique thereof.

The use of religion and spirituality in psychotherapy has been a contentious issue for decades. This paper explores and describes whether psychologists would use religion and spirituality in psychotherapy as well as enablers and barriers in this regard. A qualitative exploratory descriptive method was followed using purposive sampling to obtain a sample of clinical and counselling psychologists. The focus group strategy was used to collect the data, and Tesch’s model of content analysis was used to analyse the qualitative findings. Most participants expressed a willingness to discuss religion and spirituality with their clients. Participants also highlighted specific enablers and barriers to incorporating religion and spirituality in psychotherapy. This article has the potential to influence professional training in psychology and psychotherapy.

Christian theological psychology has focused on sin and human helplessness before God to drive peopleto forsake self-confidence and take shelter in God who is often depicted as wrathful at the occasion of human sin yet mercifully willing that Christ bear the penalty of death that all deserve, although in reality all die in any case. This essay seeks to augment this pathology-driven narrative with strength-based languageinspired by the sacraments, especially Christian rites of initiation, and particularly chrismation. These provide a secure foundation for Christians to live from their baptismal identity, for it authorizes strengthened courage for healing from sin and for exploring the world equipped with the indwelling presence of the Holy Spirit.