Ortberg - 4-MAT - - HIGHLY RECOMMENDED READING!

Ortberg, J. (2002). The Life You've Always Wanted: Spiritual Disciplines for Ordinary People. Grand Rapids, Michigan: Zondervan.

Concrete Response
Every chapter in this book confronted and encouraged me in some way. I related to so many of the examples used by the author and I felt grateful to know I am not alone in these struggles. Most powerful to me was the section about Mabel (pp. 22-25). Last week I had several "OFU" days - days when I just feel Old, Fat, and Ugly - which is unusual for me as I have become far more accepting of my single status in life, but last week was really hard. Additionally at that time, I was engaged in a blog communication defending my contention that, contrary to REBT theory, people "need" love and acceptance. Reading about Mabel really opened my eyes and convicted my heart of the petty, self-centered thinking I had been engaged in. Through Mabel's story, I realized that we really don't "need" human companionship or love or acceptance - all we really need - all I really need - is a deeply intimate relationship with my Lord.

A second section that struck home was the story of Hank, specifically as it related to the lack of expectation for change. My dad is a "Hank" and though I and others in our family still pray hopefully for change, I don't think any of us really expects it anymore. Through the years we have come to a complacent belief that "he is what he is" and we have forgotten that he was created to be so much more - that he is eternal splendor in the making. I needed this reminder.

Reflection
I appreciated every page and every section of this book. The only problem I have with it is that I think I will have to read it again and again until I get all the principles solidly planted in my brain. It is not a book of "do this for 5 minutes a day and you can be spiritual." Rather, it is a practical guide to a spiritual lifestyle. In fact, because of the negative "check it off the list" connotation associated with the word "discipline," the subtitle "spiritual disciplines for ordinary people" might have been better phrased, "aspects of a spiritual lifestyle for ordinary people."

Action
As a result of reading this book, I have several new perspectives on life and I believe a much better perspective of future clients. Through my education thus far, it has been emphasized (and rightly so) that, as Christians, we need to view our clients in the light of Scripture - the Imago Dei. Ortberg's quote of C.S. Lewis (p. 17) brings this to a whole new level for me. Clients are either "everlasting splendors" or "immortal horrors" in the making. It is my job to encourage transformation to the former from the latter. This is eternal work we are engaged in.

Before reading this book, I would have automatically encouraged my clients to a specific set of "spiritual disciplines" - i.e. read the Bible 5 minutes a day, pray 5 minutes a day, and so forth - the standard measurements for spirituality so popular in our religious culture today. Though these things are not wrong, per se, now I will be far more sensitive to my client's temperament, gifts and season of life and will endeavor to wisely help them to develop their own unique spiritual lifestyle.

On a personal level, I intend to incorporate every principle discussed in this book into my own life. There are so many valuable concepts and principles in this book that I believe will help me cease to measure my spiritual life by tasks and begin to see it grow through internal changes. I have some weeks coming up when I will not be taking classes and I am anxiously awaiting that time so I can re-read this book more slowly and begin to determinedly put into practice the principles and concepts therein!

Theory Critiques - General Info

For anyone who opts to read my critiques, I just thought I should note, these are taken from "homework assignments" for classes I am taking toward my Master's degree in Professional Counseling through Liberty University on-line. This means I am limited to a certain amount of space and often only get to do a brief "just hit the basics" review - thorough reviews of these theories would be at least twice as long as they currently appear, and some quite a bit more.  Additionally, please see the comments in the post titled "To Dr. Meyer" (NOV/DEC 2009) for an interesting and educational discussion on integrity in posting assignments. 

I welcome feedback and discussion that is respectful and honoring to our Savior.

Reality Theory

Personal Perspective
I am not comfortable with the over-emphasis on choice and responsibility in this theory. While I believe that individuals do make choices and that they should bear responsibility for the choices they make, not all mental illness can be attributed to personal poor choice. Cases of molestation, rape, child-abuse, elder-abuse and other such tragic events leave a client dealing with emotional and behavioral challenges resulting from not having any real choice in the matter. At the same time, I value the concept of dealing with the present and learning to make choices that positively influence the future. However, in cases such as those just mentioned, another therapeutic method would be better suited.

For clients who are looking for direction, I see great value in the WDEP system. I can see this being useful in career planning for high school graduates, evaluation of job offers or potential career changes, and even on a corporate level - helping executives decide what direction to take a company that is at a cross-road and then planning how to get there. Overall, I see reality therapy as somewhat limited. Nevertheless, both the counseling cycle and the WDEP system could be highly useful in specific situations.

References

Corey, G. (2009). Theory and practice of counseling and psychotherapy. (8th ed.). USA: Thomson Brooks/Cole.

Hinkley, P. (n.d.). Reality therapy presentation. Retrieved July 23, 2009 from http://www.liberty.edu/media/1413/COUN510/Reality_Therapy/index.html.

Cognitive Behavioral Theory Critique

Personal Evaluation
Overall, I appreciate the general direction of the cognitive behavioral theory as it is geared toward paying attention to one's own thought processes and the affect these have on our behavior. Proverbs 23:7 tells us that man is what he thinks, Philippians 4:8 goes into great detail about the things Christians should choose to dwell on, and 2 Corinthians 10:5 is clear in its instruction to take "every thought captive to the obedience of Christ" (NASB). Biblically, it is clear that thinking is essential to behavior and it is controllable.
In regards to the specific approaches addressed herein I was drawn to many of the techniques but not impressed by the concepts behind many of those techniques. For example, REBT proposes that people do not "need" love and acceptance. Considering that God Himself said, "it is not good that man should be alone" (Genesis 2:18, NKJV), I have to disagree. I also disagree with the REBT view of the client/therapist relationship. However, the techniques used in REBT are something I am likely to incorporate into my own therapeutic practice.

References

Corey, G. (2009). Theory and practice of counseling and psychotherapy. (8th ed.). USA: Thomson Brooks/Cole.

Hinkley, P. (n.d.). Cognitive behavior therapy presentation. Retrieved July 23, 2009 from http://www.liberty.edu/media/1413/COUN510/Cognitive_Behavior_Therapy/index.html.

Behavior Theory Critique

Personal Perspective
Being, by nature, an organizer myself, the systematic and structured approach to assessment and treatment is appealing to me. However, I believe a great deal of flexibility is also needed as a structured and systematic approach may hinder some fruitful interaction. Additionally, while I have great respect for the empirical evidence supporting the effectiveness of the techniques used and would be open to using these techniques myself (with proper training of course), I don't believe we can restrict our treatment options to only proven methods. As Christians, we must be open to the leading of the Holy Spirit. What works for the majority may not work for the client in our office.
Thus, I disagree with the concept that technique is of greater importance than the client/therapist relationship and with the implied superiority of the therapist. It is essential that we know our clients and their challenges and respect their ability to tap into the power of the Holy Spirit to make desired changes in behavior. It is important to remember that our goal is to help the client become wholly who God designed them to be and that there may well be challenges and issues beyond the presenting problem to be dealt with. These will not be discovered if we simply address the current behavioral challenge without developing a deep and trusting relationship with the client.
I also disagree with the concept that behavior is a product of learning. While learning does play a significant role in behavior, I believe that it is what we choose to do with what we learn that determines behavior. Therefore, choice is the greater determining factor in behavior and client's can be held responsible for the choices they make and empowered to make better choices regardless of what they have learned.

References

Corey, G. (2009). Theory and practice of counseling and psychotherapy. (8th ed.). USA: Thomson Brooks/Cole.

Hinkley, P. (n.d.). Behavior therapy presentation. Retrieved July 17, 2009 from http://www.liberty.edu/media/1413/COUN510/Behavior_Therapy/index.html.

Gestalt Theory Critique

Personal Evaluation
The creative interaction of Gestalt therapy appeals to me. I like the experimental aspect and the applicability to group therapy. The focus on the present is also appealing as it allows for looking into the past for the purpose of bringing about change but does not dwell on the past. The apostle Paul tells us, "I press on toward the goal for the prize of the upward call of God in Christ Jesus" (Philippians 3:14, NASB). As Christians, I believe we should encourage our clients to "press on toward the goal" as well. Dwelling too long on the past is not productive.
I also appreciate that the therapist is fully engaged with the client in the therapeutic process and is alert to both verbal and non-verbal communications. I find the various types of talk described by Corey (2009) on pages 208-209, including "It talk," "You talk" and "Language that denies power" very useful and will make use of these in my own therapeutic practice. At the same time, I would extend my personal involvement with the client beyond the Gestalt framework of facilitator to include the role of teacher. Therapy is much like discipleship and, as such, there are times when teaching is necessary and beneficial for the client.
There are some aspects of Gestalt therapy that I would not incorporate. For instance, the idea that "it is important for clients to "be" as fully as possible in their current condition, rather than striving to become what they "should be"" (Corey, 2009, p. 201) does not appeal to me for several reasons: First, the Scriptures tell us specifically to move forward. In Philippians 3:13 Paul sets the example for us in "forgetting what lies behind and reaching forward to what lies ahead." Second, there are some cases where this just really doesn't make sense - as with a sociopath or a schizophrenic or someone dealing with manic depression. Also, I personally feel the "why" question is the most important question for determining how to change the "what" and "how" of client behavior. I don't see how any real, positive, lasting change could be made without a good understanding of the motivations behind behavior.

References

Corey, G. (2009). Theory and practice of counseling and psychotherapy. (8th ed.). USA: Thomson Brooks/Cole.

Hinkley, P. (n.d.). Gestalt therapy presentation. Retrieved July 17, 2009 from http://www.liberty.edu/media/1413/COUN510/Gestalt_Therapy/index.html.

Adlerian Theory Critique

Personal Perspective
There is much in this theory that I appreciate and will likely incorporate into my own therapeutic concept and practice. First, the holistic view of the individual, "contending that people can only be understood as integrated and complete human beings" (Corey, 2009) is, in my opinion, essential to the therapeutic process. We do not exist in a vacuum and therefore cannot be properly understood without due consideration to all aspects of our existence that provide potential or actual impact on who we are both communally and individually.
I also appreciate the notion that behavior is purposeful and the emphasis on individual choice and responsibility. These concepts and the idea that "genetics and heredity are not as important as what we choose to do with the abilities and limitations we possess" (Corey, 2009), appeal to my western, individualistic mindset. Although I am a firm believer in the election of the those mercifully chosen by God for salvation, I also see that God has allowed man freedom to choose between right and wrong, good and evil, as demonstrated in Deuteronomy 30:19, Psalm 25:12, Proverbs 3:31, Isaiah 7:15, all of which speak specifically of human choice. Additionally, most of the entire New Testament is dedicated to calling believers to choose holiness over their old fleshly ways.
Along the same lines, I agree with the notion that internal determinants of behavior include values, beliefs, attitudes, goals, interests and an individual, subjective perception of reality. As noted in my comments about the Psychoanalytic Theory, the manner in which a man thinks determines who he is and we are not always aware of the unconscious thoughts that determine our choices and our behavior.

References

Corey, G. (2009). Theory and practice of counseling and psychotherapy. (8th ed.). USA: Thomson Brooks/Cole.

Psychoanalytic Theory Critique

Personal Evaluation
I appreciate the contribution of techniques for delving into the unconscious that this theory provides. Proverbs 23:7 (NKJV), describing the impact of the unconscious on behavior, states "as he thinks in his heart, so is he." Jeremiah 17:9 also notes that "the heart is deceitful" and John 5:39, Romans 12:3, 1 Corinthians 8:2 and 10:12, and James 1:26 each describe conditions where the conscious thoughts of man do not necessarily reflect reality. As we deal with clients and in self-analysis, it is important to recognize that there are likely issues that we may not even be aware of that are impacting our personality and behavior and we must strive to discover these issues so they can be addressed.
I disagree with the deterministic aspects of this theory as well as the man-centered focus. It is primarily biological and instinctual and fails to properly take into account the spiritual nature and free will of man. As with any theory that does not begin with a Biblical understanding of human nature, the keys to truly understanding humanity are missed leaving the therapist able to provide only temporary fixes and false hope. In my opinion, it is essential to take into consideration sin issues and the wisdom (or lack thereof) in choices made by the client when determining the source of challenges and unhealthy behavior.
As I develop my personal approach to therapeutic practice, I will likely incorporate the free-association technique and I will probably study the Ego-Defense Mechanisms as they seem reasonable observations of human behavior that do not contradict a Biblical understanding of man. I will probably not incorporate the therapist role as anonymous or detached. I am not convinced of its therapeutic value and it does not suit my personality. I am also unlikely to engage in dream analysis as I am not convinced of its value.

References

Corey, G. (2009). Theory and practice of counseling and psychotherapy. (8th ed.). USA: Thomson Brooks/Cole.

Person-Centered Theory Critique

Personal Perspective
I appreciate many aspects of this theory. In application to therapy between Christians it has some very positive factors. As God "has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence" (2 Peter 1:3, NASB), it is both biblical and wise to help clients discover their freedom, responsibility and capability (through the power of the Holy Spirit within them), to make positive changes in their lives. Of course, without the Holy Spirit only limited change is possible and this is one area where person-centered theory misses the mark. As with all humanistic concepts, the power and work of the Holy Spirit are not taken into consideration when it is the most important factor for successful client change.
I also appreciate the emphasis placed on the person of the therapist - that they should be congruent and able to truly empathize with the client. I feel these are essential qualities in the counseling process as they contribute to the formation of a positive client/therapist relationship. Above all other qualities, "the therapist's genuineness determines the power of the therapeutic relationship" (Corey, 2009). A client cannot trust someone they don't believe truly understands them and their challenge. Empathy communicates a depth of understanding and is essential for developing trust.
As a Christian, I understand it is far more essential that we encourage client's find God's unique way for them, rather than their own way, and that they test the path they discover against the principles of Scripture. I agree with Corey that a potential limitation to a student of the person-centered approach would be to neglect necessary challenging of the client. God calls us to confront sin (ref. Matthew 18:15-17) with gentleness and love. In helping the client to discover the right path for themselves, the Christian therapist must be able and willing to challenge clients when sinful habits or choices are made.

References

Corey, G. (2009). Theory and practice of counseling and psychotherapy. (8th ed.). USA: Thomson Brooks/Cole.

Hinkley, P. (n.d.). Person-centered therapy presentation. Retrieved July 7, 2009 from http://www.liberty.edu/media/1413/COUN510/Person_Centered_Therapy/index.html.

Existential Theory Critique

Personal Evaluation
In general, I really appreciate the concepts embraced by the existential theory. Man's freedom to choose, his ability to act, and his subsequent responsibility for the results of his choices and actions are important concepts to me. Irresponsibility as a base human response is traceable back to Adam and Eve when Eve blamed the serpent and Adam blamed Eve - though each had made the choice to eat the forbidden fruit. God laid the consequences squarely at Adam's feet when he pronounced with his judgment, "because you have done this" (Genesis 3:17).
At the same time, it may be that existential therapy takes responsibility a bit too far. There are times when men are not free and suffer the consequences of someone else's choices - such as prisoners of war (consider Auschwitz among others) or victims of violent crime. Additionally, sometimes natural occurrences take our choices from us, such as the widow grieving for the husband she lost to a long battle with cancer or the teenager paralyzed by an accident (such as Joni Erikson-Tada). The client suffering from these kinds of pain would not be likely to experience healing from existential theory based therapy.
I also deeply appreciate the high value this theory places on the therapist/client relationship and the idea that the therapeutic process is one in which therapist and client embark on a journey of self-discovery together. Respect and mutual faith play crucial roles in this relationship and lay the foundation for openly assessing life choices in ways the client may not have considered before. I believe it is also true that a truly involved therapist will learn and grow both personally and professionally as a result of each client relationship they experience.

References

Corey, G. (2009). Theory and practice of counseling and psychotherapy. (8th ed.). USA: Thomson Brooks/Cole.

Hinkley, P. (n.d.). Existential therapy presentation. Retrieved July 7, 2009 from http://www.liberty.edu/media/1413/COUN510/Existential_Therapy/index.html.

Nouwen 4-MAT

(I really did *not* like this book)

Nouwen, H. (1975). Reaching out: The three movements of the spiritual life. New York: Doubleday.

Concrete Response

In reading Nouwen's section regarding "The Avoidance of the Painful Void" (p. 26-29), I was again reminded of my own personal, consistent struggle to be O.K. with solitude and silence. At 44 years of age, I still sometimes find my singleness a source of great pain as I had imagined myself married with children many years ago. Occasionally, rather than face the pain and fear of loneliness, I overwhelm myself with projects and ministries. When there is not enough to do, I will absorb myself in a fictional book or meaningless television viewing. However, as I have matured, I have learned the value of allowing myself to "feel my own pain" (Nouwen, p. 27) and to take that pain before my Lord and sit at his feet in silence as he ministers comfort to my soul. In these times, the pain leads me into a more intimate relationship with my Savior.
More recently, I have been applying this concept in my relationship with my dad. Because he has his own deep hurts and loneliness, he often avoids them by verbal expressions of hostility. In the past, I have worked to avoid this pain by physically leaving the room and/or permitting anger to fester in my heart. Through Bible study, I have come to learn that I must be willing to embrace his pain as my own, just as I embrace the pain of my singleness, and allow it to drive me to the foot of the cross.

Reflection

I approached this book with great anticipation. It wasn't long before I was sorely disappointed and realized I needed to apply an attitude of rigorous discernment in the reading as it is full of mysticism and humanistic spiritualism rather than being solidly grounded in Biblical Christian spirituality. One example of this is found on page 88 where Nouwen states, "There are just as many ways to be a Christian as there are Christians" which is followed by subjecting doctrine to human potential and noting on page 89 that there are "many roads" to truth. Additionally, on page 72 Nouwen asserts that creating a free and friendly space is "the opening of an opportunity to others to find their God and their way."
Questions in Nouwen's reasoning were present throughout the reading but were most troubling and challenging in the closing section regarding prayer. I have to wonder if Nouwen didn't confuse the act of meditation with the act of prayer. Where is verbalization of praise and supplication and gratitude? Are these not key aspects as taught to us by the Lord Himself (reference Matthew 6:8-13 and Luke 11:2-4)? Additionally, Nouwen recommends a "spiritual guide" (pg. 137-138). I was saddened to discover he was referring to a human guide as opposed to our God-given guide, the Holy Spirit. While I recognize the value of a human mentor, one of the Holy Spirit's primary roles is intimate involvement in our prayers (Romans 8:26-27) - a fact Nouwen completely missed.

Action

Despite my overall disappointment with the book, there were some savory bits and pieces that I found useful and will incorporate into my daily life and therapeutic practice. Nouwen's reflection of the joy and privilege it is to be a member of the human race (pg. 42-44) and our responsibility as such was refreshing and inspiring. As a therapist, it is essential that we see the Imago Dei in ourselves, our peers and our clients.
As a therapist, there will be times when I need to educate my client on some life issue. During such times, it will be important for me to encourage my client to reflection that will lead to development of vision - theirs, not mine (Nouwen, pg. 90). My goal must not be to force change upon my clients but rather to offer my clients a free and safe place where change can take place (Nouwen, p. 71) where they can "sing their own songs, speak their own languages, dance their own dances" (Nouwen, p. 72)
Lastly, I appreciated the acknowledgment that we are all in process, none of us whole and perfect, and yet it is in our imperfections that we are called to reach out to others. Our own struggles "can keep us humble by allowing us to offer our service to others, without being whole ourselves" (Nouwen, p. 71). I find great value in recognizing God's strength in my weakness and my prayer now reflects a cry for greater weakness so that His strength will be ever more present in my life.

Entwistle 4-MAT

Entwistle, D. (2004). Integrative approaches to psychology and Christianity: An introduction to worldview issues, philosophical foundations, and models of integration. Eugene, OR: Wipf and Stock Publishers.

Concrete Response

In reviewing the history of Christianity and science as it played into the interaction of Christianity and psychology, Entwistle (2004) notes, "Owing to examples like Galileo, the church… is often portrayed as anti-scientific, stuck in its narrow-minded ecclesiastical view of reality in which any evidence that appears to be at odds with the prevailing view of scripture is simply dismissed" (p.25). The truly unfortunate thing is that Christians in general have brought this sentiment upon themselves by failing to use the intellect God gave us in correlation with our faith. Rather, faith has often been seen to trump reason without any consideration of how the two might actually work together.
This unreasonable hostility toward religion was brought home to me on a personal level during a class on Shakespeare at a local community college. The professor was overtly atheist and I was overtly (but not outspokenly) Christian, especially in my homework. Our interactions were congenial and respectful, but one day he responded to another student with the words "All Christians are morons!" I don't think he even realized the dichotomy of his words with the excellent interactions and grades he afforded me; it was simply ingrained in him to be anti-religious. Though I was not offended, I was certainly made vividly aware that we can expect nothing less than deeply ingrained hatred from a world that does not know God. As John 16:19 (NKJV) states, "If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, the world hates you."

Reflection

Entwistle takes a dim view of our ability to "know" without doubt. He states, "At best… we can be tentatively certain about our conclusions" (2004, p. 90). What about the work of the Holy Spirit? Throughout the entirety of the book and most obviously in this section, he fails to take into account that the Spirit of Truth lives within the redeemed and teaches us all things (John 14: 16-17, 26; also reference 2 Timothy 2:25; 1 John 2:3; 5:20; and 1 Corinthians 2:10-16). While the ability to truly "know" is restricted to those who have a personal relationship with Christ, nevertheless I believe it is biblically sound to state that if we are open to the Spirit of Truth we can know absolute truth about our God and about our world without doubt.
Entwistle also claims that, "God has given us two books, the book of His world and the book of His works" (2004, p. 275) and subtly implies that only when the two books are viewed as equal in authority will there be sufficient protection from error in our discoveries and conclusions. Where in Scripture does God allow for or endorse any source of truth apart from the Word of God? While I understand and agree with Entwistle's concerns that interpretation of scripture is often confused with the word of scripture (2004, p. 27), placing any source of knowledge above God's word is both unbiblical and unwise. The world around us is tainted by sin, the Word of God is not. It alone has been preserved by the Spirit as the source of knowledge that reliably reveals the truth of God to us (reference John 10:35b "the Scripture cannot be broken"; 2 Timothy 3:15-16; and Psalm 19:7-11).

Action

Despite my disagreement with Entwistle's "faithful reading" approach, the warnings for the "prima scriptura" approach are worth noting (2004, p. 274-275). Although I will always place God's written word in its rightful place of authority, I will work diligently to ensure I am not confusing the validity of interpretation with the authority of the written word. Proverbs 11:14 notes, "in the multitude of counselors there is safety." In addition to seeking out wise counsel, I will endeavor to diligently employ proper scientific methods in the discovery and verification of theories and will humbly submit findings for peer review. I will choose to present a humble, charitable and teachable spirit when confronted with disagreement and I will diligently work to consistently improve my relationship with Christ and seek the wisdom of the Spirit of Truth in all matters both personal and professional.
In a footnote, Entwistle (2004) states, "the chief difficulty [with integration]… is that few of us are adequately trained in both theology and psychology" (p. 5). My degree in Biblical Studies has provided foundational theological training and my current pursuit of formal education in Professional Counseling will lay the foundation for understanding psychology. I will seek to build on these foundations and continue learning in both areas through formal education, reading of theological and psychological publications, searching the scriptures and observing the world around me.