Partnering for Growth

Chapter 3 of Christians who Counsel centers on the position that the possibility for growth is opened up when the client perceives that the therapist is a partner in the growth process. As Carl Rogers has often made clear, therapy involves removing the obstacles that were hindering process for growth. Thus, Anderson argues that the capacity for growth is within the person rather than from the therapist. But first of all the nature of growth is clarified as: integrative, relational, and open to change. The therapist, unlike the doctor who focuses only on the physical realm or the pastor who teaches only closeness with God, is concerned about integrating all the areas of our life. Asking questions like - how does my spiritual life affect my physical life? and vice versa - the Christian who counsels can facilitate wholeness in all realms of being. The therapist will also help the client develop relational closeness in the room and with others in order to facilitate new experiences of the self and others. The third aspect of growth is openness to change. Although openness to change is itself a consequence of growth, the role of this openness needs to be highlighted because it will, in turn, promote more growth.

But how does this growth occur? Rather than arguing that the therapist causes the client to grow in a stimulus-response manner, Anderson argues that the therapist merely creates situations for growth. Within the therapy room, two important moments are described. The first is the "hermeneutic moment," or aha! moment, where the client is able to change the way s/he looks at him/herself. The second is the "agogic moment" where the client gains a motive for change from an experience with the therapist that creates change. The agogic moment is where true growth occurs. It is a situation where the therapist places herself as equal with the client. Hermeneutic moments are often necessary, but never sufficient, to create an agogic moment.

As mentioned above, an agogic moment is created when the therapist and the client are perceived as equal human beings. This equality is the humanization of the client. The client no longer feels inferior and can have a real relational moment. To create this atmosphere, the therapist must engage the client wherever they are and enter into that experiential space. As the therapist attempts to do this, the client can see the therapist as a partner in the growth process rather than invader of the client's space.

Finally, the power of growth is that of love. As I pointed out in my look at Chapter 1, humans were created to be in relationship with one another. We are created to be set in motion towards growth by others. Anderson writes, "The power of selfhood is response power." The overwhelmingly most important aspect of therapy is to create an environment where the client feels loved and cared for. It is only in this situation that any growth can occur.

Summary:
1) Growth is integrative, relational, and open to change.
2) Growth occurs in the agogic moment, where the motive to change is released.
3) The counselor is an equal partner in this growth.
4) Love is the fundamental ingredient to produce change.

Chapter 2 of Christians who Counsel by Ray Anderson discusses the human being as an integrated being that must be counseled through integrative means. Anderson states that humans are a gestalt of subsystems that include the social, personal, sexual, psychical, and spiritual. People progress through these subsystems in a developmental fashion, although not in a cut and dry stage manner. We continue to have difficulties in each subsystem throughout our lifetimes and problems in one subsystem will often create problems in other subsystems.

A second way in which we must be integrative beings is that we need to grow in relationship to God, others, and ourself. If we have problems in one realm that will create problems in the other realms. These realms are placed on equal standing, with no one relationship being more important than the others, which means that our relationship with God is not considered to the primary issue through which all other relationships are subject. Instead, relationships with others and self are considered to be so categorically different that they must not be treated as inferior in the quest for wholeness.

In order to facilitate growth towards an integrated being, therapy must utilize hermeneutics, narrative, and eschatology. Hermeneutics means the process of interpreting. Thus, counseling needs to help the client re-interpret life events so that they will have different meaning, perhaps even a spiritual significance. Next, counseling utilizes narrative by allowing the client to see his or her story as placed within the story of his community and thereby creates a value-oriented world for the client to enter. Finally, counseling must involve a look at eschatology or the end times. Having an eternal perspective can allow the client to gather a more global view of the world and their own personal and social problems.

What I enjoyed about this chapter was that it was anthropological. It began with a look into what a whole human being ought to be and therefore provided a goal for where therapy could lead. This is helpful because many theories for counseling do not have a clear vision for health and therefore can potentially remove one pathology only to have it replaced with another. But the chapter also described how wholeness could be promoted through specific growth promoting processes. I enjoyed that the hermeneutical task was more than just changing specific beliefs but was focused on changing entire worldviews. Overall, I really thought that this chapter laid a solid foundation for which therapy could be built upon.

Being Human

I will be beginning a series of blogs on the book, Christians who Counsel, by Ray Anderson. He begins chapter one discussing a theological anthropology of human relationships. In the creation account of Genesis 2, where God says that Adam is "not good" by himself, we can often be completely dismissive of the true significance of what is being said here. God admits that his presence is not sufficient for the human creature to be complete. Even after bringing the animals to Adam, God realized that Adam needed a companion that would be the female to his maleness.

This declaration that the solitary human is not good is important. From it we can correct any belief that we have that unhappiness in life is necessarily a spiritual issue, between God and the individual. Here we see that God created us to be in relationship with one another. That relationship is to be one of equality and co-laboring.

Personally I find that this theological truth relieves me from thinking that my spiritual growth only comes from private prayer and meditation and that social relations fell into a different category. On the contrary, it is clearly evident that God created us to be in relationship with both God and other humans. Jesus taught that the two greatest commandments are to obey God and love your neighbor. Neither can be separated from the other.

Anderson's conclusion is that there are three parts of being human that support one another. They are relating to yourself, relating to others, and relating to God. Relating to yourself properly means that you see yourself as God's creation and thus see value and purpose in your life and beauty in your life. Relating to others means that you have relationships that create meaning for your life and that allow for mutual help in times of need. Finally, relating to God means placing yourself in humble obedience to God's will and living in his grace.

This theological anthropology reminds us that we were created for real relationships and so true "spirituality" means that we are living with others in a vulnerable and open position. For therapists, it is the reminder that we can bring the kingdom of God simply by having fellowship with those who are in isolation, whether physically or emotionally. We can help people who have tried to live a full life in 2, 1, or even none of the three relational areas and bring them to wholeness in God's image for them.

Transforming Initiatives

I've been taking a class in Christian Ethics over the summer that has really been opening me up to the Biblical view of how we should live out our Christian lives. My professor, Dr. Glen Stassen has suggested that the Sermon on the Mount ought to be the central focus of Christian ethics. Here Jesus talks about the Old Testament law and expands on each law. For example:

"You have heard that it was said to the people long ago, 'Do not murder, and anyone who murders will be subject to judgment.' 22But I tell you that anyone who is angry with his brother will be subject to judgment. Again, anyone who says to his brother, 'Raca,' is answerable to the Sanhedrin. But anyone who says, 'You fool!' will be in danger of the fire of hell.

23"Therefore, if you are offering your gift at the altar and there remember that your brother has something against you, 24leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift." (Matthew 5:21-23)

But while we often think that Jesus is merely raising the bar for us to make holiness a more difficult standard to obtain, we forget that, if that is what he is doing, he would simply be creating a more rigid legalism. But in fact that is not what Jesus does. Jesus does not say, "Do not get angry with your brother." It is not a command. But Jesus does command that, if our brother has something against us then we ought to go be reconciled. Jesus does not offer us legalism; he offers a solution.

Think that this is only the pattern here? Jesus does the same for nearly all of the other teachings. Jesus speaks in hyberbole regarding to lust saying, "If your eye causes you to sin, cut it out" (v. 29). Again, Jesus is providing a solution: lust leads to adultery so get yourself away from the situation that causes you to lust.

The real point is that Jesus offers us solutions, or as my professor calls them: transforming initiatives. These are ways to get ourselves out of the cycle of sin that we find ourselves within. It offers much more than a higher standard. It offers us a way to find freedom from sin. That, not legalism, is Jesus' way.

Waking Moments

I think one of my most creative times is when I've woken up from sleep but haven't gotten out of bed. It seems that my mind has fewer restrictions and tends to free associate better. Perhaps it's the lying down that does it (which might explain Freud's technique).

The reason I'm writing this is because I have come up with several great ideas for blogs in the last few days when I have rising from my slumber and each time I've lost the idea over the course of the day. I hope that this serves as a reminder that my mind is a delicate instrument and sometimes I need to help it out with a few Post-It notes.

Climbing Mountains

Last Sunday I hiked Mount Whitney. This 22 mile hike to the highest point in the lower 48 states was a grueling, intense accomplishment. But I had the advantage that I knew what to expect and I knew when it would be over. But sometimes life brings us mountains that remain in front of us for months and even years. Those types of mountains are the ones that truly test our perseverance and character.

I would like to think that climbing Mount Whitney proves that I am a tenacious and persevering man. But the truth is that my character is tested more often in the day to day. Just today I sat idly by while letting my dad and brother work on the sink, knowing that I had been asked a week ago to fix a broken faucet. And yesterday I spent about 4 or 5 hours on the Internet looking at clips from a TV show.

These seemingly small character flaws are my real mountains. I have long disliked my own tendencies to be lazy and unhelpful but progress in these areas has been slow. Times of growth have been thwarted by backsliding to old habits. The humbling truth is that I have not given myself completely to change in these areas. My true character has been revealed. But I like to think that, even if I have idled for awhile or even retreated, that I can head back up the mountain and make another attempt to change.

Psychiatrists Don't Tend to be Religious

Psychiatry was found to be the least religious type of physician, according to a study published by Live Science. Why do religious people stray from religion? Perhaps it is because the history of psychoanalysis. But I think that this is just another reminder that psychology needs the input of Christianity to be more relevant to the general population.