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Running head: THE JESUS APPROACH
The Jesus Approach: A 13TH Disciple Perspective
Debra Karen Kullberg
Adler Graduate School of Minnesota
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Acknowledgements
I am extremely grateful for the education I received at both Adler Graduate School in
Richfield, Minnesota, as well as Bethel Theological Seminary in St. Paul. I discovered that the
core beliefs of Adlerian Psychotherapy, when assimilated with the inspired Word of God,
provide a firm foundation for a PsychoSpiritual Approach to healing and wholeness. I am both
a recipient and a dispenser of the great measure of healing, grace, and restoration available
through Christ of those seeking the fullness of freedom and all its benefits. I would like to
thank Dr. Herb Laube who patiently and graciously encouraged me through this project as both
a chairperson and ordained pastor. His positive attitude, years of biblical training, and desire to
incorporate the Adlerian principles into his personal life provided the role model I needed to
relevantly move from head‐knowledge heart‐knowledge.
In addition, I am sincerely grateful to my father, the late Robert C. Lapinski, who
attended Catholic seminary prior to meeting my mother. His energy, dignity and depth of faith
inspired and encouraged me throughout my life journey. His challenge to live out of my
personal best both frustrated and strengthened my determination to reach toward the highest
goal, just as he did.
And finally, to my husband Keith and daughters, Nicole, Natalie, and Danielle: your
patient endurance, helpfulness, prayers, and great love inspired belief in my ability to
accomplish what, at times, I didn’t think was possible. The journey has been long: you faithfully
traveled every step of the way with me, sometimes carrying me to new places of insight when
my strength was gone. This paper, and the closure of this part of my journey, is first and
foremost dedicated to you all. I love you dearly!
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Abstract
Humanity’s search for meaning, significance and completion reveals the hidden
intentions of the heart. One’s goal in life can be assumed by observing words and actions, both
useful and useless. The purpose of psychotherapy is to change negative thoughts and
behaviors, thus relieving symptoms such as depression, anxiety and psychosomatic disorders.
Jesus’ goal is not to relieve symptoms, but in fact, to exacerbate them in order to reveal their
cause: the condition of one’s heart. His holistic approach is profoundly spiritual in nature. It
entails the body, soul, and spirit as he heals the whole person indistinguishably. This paper
explores the unique likenesses and differences between psychotherapy and spirituality, thus
offering an integrated approach to healing and wholeness.
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The Jesus Approach: A 13th Disciple Perspective
The woman, also known as the 13th disciple, is dedicating her life to be both student and
teacher of the Way of Jesus. Many years of formal education are spent learning from the
Baltimore Catechism about God, obtaining all the information necessary to answer questions of
faith with sterile, concise answers. She discovers the journey of faith, however, cannot be
reconciled within an impotent position of mental knowledge and assent. Faith is, after all, a
living, breathing, and struggling entity within each human’s heart to comprehend the
supernatural existence of a God who uniquely interacts with the created order of being. The
woman spends many more years learning directly from the Scriptures and putting it into
practice, and still, the cumulative life of freedom eludes her. Finally, after years of seeking and
studying psychotherapy and applying it ways, The Way is discovered: a miraculous integration
of both. She lives this journey and encourages others to do the same. “Stand at the crossroads
and look: ask for the ancient paths…ask where the good way is and walk in it, and you will find
rest for your souls” (New International Version, Jeremiah 6: 16).
Called: The Search for Meaning
Who is humankind? What is humankind’s significance and intentioned purpose as the highest
created beings in the universe? How is meaning implied? How is it expressed?
Meaning, in terms of one’s significance, may not be easily perceived. Oftentimes years
of one’s life are lived out in casual unawareness rather than purpose and destiny: crisis ensues.
One awakens, as it were, from a lifetime coma, realizing time has gone by which cannot be
retrieved.
According to Spillane (The Perfect Storm), the highest degree of conscious awareness is
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known as, “alert and oriented times four… [where one describes] …who they are, where they
are, what time it is, and what’s just happened” (as cited in Eldridge, 2003, p. 8). If one
experiences a blow to the head, the memory of recent events is gone. One’s conscious
awareness is lowered to “alert and oriented times three” (p. 8). Personal identity is the last to
be forfeited. When all levels of consciousness are gone, one exists from a position of, “alert
and oriented times zero” (p. 8).
Many people experience a life‐crisis when they awaken to questions such as, ‘why am
I here?’ and, ‘what is the meaning of life?’ They experience a deep void and sense of aloneness
as what was once rational thinking gives way to that which is inexplicable. Some find comfort
in applying blame to others or life circumstances: bad marriage, poor health, difficult job,
rebellious children, traumatic childhood, and more. Others, however, begin the journey
inward.
The field of psychology and that of spirituality recognize human nature and humankind’s
search for meaning as mysterious and complex. This quest involves that which is seen and
investigated as well as that which is unseen and hard to determine. Alfred Adler, famous 20th
century Austrian psychologist and founder of Individual Psychology, challenged his post‐
graduate medical students to consider, “a proper medical psychology which requires some
views about the mind, psyche, soul, spirit, etc.” (Adler, Liebenau, & Stein, 2005, p. 3).
Wholly/ Holy Called: God’s Created Being
All human beings search for purpose and meaning, going as far back as Adam and Eve
who are created in God’s image and given the rights to a perfect existence in the Garden of
Eden. The Bible reveals in Genesis I: 28 how God blesses and purposes them to, “…be fruitful
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and increase in number; fill the earth and subdue it; rule over the fish of the sea and the birds
of the air and over every living creature that moves on the ground” (New International
Version). Every seed‐bearing plant, every bird of the air and beast of the earth…everything that
has the breath of God’s life poured into it is handed to them.
As perfect as Adam and Eve’s existence is, however, there is one thing God denies them:
the tree of the knowledge of good and evil (Genesis 2: 16‐17). If they eat of it, they will surely
die. Adam and Eve, unaware of this condition called death, believe it isn’t true. Not only will
they live, in fact, their eyes will open to know both good and evil, just like God himself. Adam
and Eve eat the apple, and the knowledge of evil is revealed to them, along with their own
nakedness. Here, in the garden of perfection, fear and rebellion are born. They cover
themselves with leaves and hide from God. Upon finding his created beings ashamed and
afraid, God banishes them from the garden, clothing their nakedness with garments of animal
skin. He releases them to a lifetime of toil, pain, and the physical death of their mortal bodies.
The ground is cursed: Adam and Eve’s best efforts at self‐sustainment will not stave off
sickness, disease, and death as they return to the earth as dust in their frailty and mortality.
In Genesis 3: 16, God declares to Eve: “I will greatly multiply thy sorrow and thy
conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband,
and he shall rule over thee” (King James Version). The Hebrew feminine noun for desire is
Teshuwqah, which denotes, “a stretching out after, a yearning, a longing, and a desire”
(Zodhiates, 1977, p. 1793). This word appears only three times in the Old Testament: (a) once
in the context of love and joy (Song of Solomon 7: 10); (b) once as the personification of sin
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likened to a crouching animal ready to attack (Genesis 4: 7); and (c) here (Gen. 3: 16) in the
context of sin and judgment (Baker, 1994).
Eve’s desire and attraction to her husband, along with God’s declaration of Adam’s
headship over her, becomes a major source of anguish and trouble forevermore. Throughout
her earthly life she continues to undermine and usurp Adam’s power, all the while being
desperately dependent and in need of relationship with him.
God declares that Adam will rule over Eve in Genesis 3: 16. The Hebrew word for rule is
Mashal, meaning, “to rule, reign, govern, have dominion, to manage” (e.g., Baker, 1994, p.
2336). Eve is directed to submit to Adam as the God‐ordained leader over her children and
herself. Scripture reveals that God is the source of all authority (e.g., Baker, 1994, p. 2336) and
he alone determines earthly positions. This is true not only for the nuclear family, but local,
state, national, and worldwide leaders as well. Romans 13: 1‐2 clearly states: “Everyone must
submit himself to the governing authorities, for there is no authority except that which God has
established. The authorities that exist have been established by God.”
So here the story of humankind’s earliest descendents begins. Generational sin is
established as far back as the first parents, created in splendor, banished in shame: the curse
as it is known to Christians. To this day, the human race experience interpersonal struggles
with each other and relational struggles with the earth and all its inhabitants. This can be seen
from the micro‐level [family], all the way to the macro level [nation to nation, continent to
continent]. Throughout human history, whether one believes the earth to be thousands or
millions of years old, what is expressed within the smallest family unit continues to play out on
the backdrop of a worldwide canvas. King Solomon writes in Ecclesiastes 1: 9:
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What has been done will be done again; there is nothing new under the sun. Is there
anything of which one can say, ‘look! This is something new?’ It was here already, long
ago; it was here before our time (New International Version).
King Solomon acquires male and female slaves as well as herds of animals. He amasses
great wealth and provinces: things that would delight the heart of any man. He undertakes
great projects, building houses, vineyards, gardens, and reservoirs. Solomon’s name is great:
he denies his heart no pleasure. “Yet when I surveyed all that my hands had done and what I
toiled to achieve, everything was meaningless, a chasing after the wind, nothing was gained
under the sun” (Ecclesiastes 2: 11). This theme is continually expressed throughout the Book of
Ecclesiastes, yet, at the same time Solomon writes, “He [God] has made everything beautiful in
its time. He has set eternity in the hearts of men; yet they cannot fathom what God has done
from beginning to end” (Ecclesiastes 3: 11‐12).
Throughout history until present day, the rich and the poor, the powerful and the
powerless, the famous and the unknown, are subject to the same frustration: a God‐shaped
vacuum within the heart which nothing other than the divine can fill. Human beings long for
and seek after relationship with a transcendent God.
Holy wars are fought over religious beliefs and the desire to instill these beliefs upon
resisting hearts. Yet, relationship with an eternal divine being is gained solely through each
one’s personal journey into the supernatural world of the unseen. One who commit to this
ancient path must first choose to live beyond their internal fear and doubt: of being
disappointed, rejected, betrayed, and imperfect; or, of being successful and perhaps, forgiven.
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It is the journey of becoming so intimately known that hiding one’s nakedness before God is not
an option.
Fear is perhaps our oldest and deadliest enemy. Fear causes illness. It kills. It stifles
creativity. Fear prevents love, disrupts families, and causes addiction to alcohol, drugs,
work, hobbies, and food. Fear of life and of other people can result in an abnormal
desire to withdraw, leading to mental illness. Extreme fear of the future prompts
suicide. And yet most of us are seldom free of fear at some level (Larson, 1990, p. 3).
One who pursues the path of meaning beyond what is seen by the naked eye
courageously lives, “alert and oriented times four” (e.g., Eldridge, 2003). What happens in life
is not controllable but what one chooses to think, feel, and do about it is. Personal
responsibility is taken for the yesterday’s not well lived, the today’s that are relentlessly
difficult, and the tomorrow’s that are hopeful and destined. One becomes the recipient and
the extender of forgiveness and love, even when undeserved.
Pedigreed and purpose driven. As a survivor of the Nazi concentration camps, Viktor
Frankl dedicates an entire chapter of his book, Man’s Search for Meaning, to something called
tragic optimism (Frankl, 1984, p. 139). He raises questions concerning one’s ability to remain
optimistic despite inhumane suffering and degradation delivered by the hands of others. Frankl
introduces his tragic triad, consisting of the human aspects circumscribed by pain, guilt, and
death (p. 139). How is one able to say yes to life and retain its meaning in the face of these
appalling aspects? A creative capacity must be found within human nature that turns the most
negative aspects of life into something constructive and positive. The underlying presupposition
is that life holds both meaning and significance under any and all conditions. Therefore, tragic
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optimism retains the view that the greatest human potential allows for: “…a) turning suffering
into a human achievement and accomplishment; b) deriving from guilt the opportunity to
change oneself for the better; and c) deriving from life’s transitory nature an incentive to take
responsible action” (e.g., Frankl, 1984, p. 140).
With this in mind, here lies one’s quest for meaning and the challenging role for the
therapist. At the therapeutic level, a client is summoned to journey out of their misguided,
biased apperceptions and, at a systemic level, to live out their lives as an extension of
connecting compassionately to all humanity. “If the family turns only inward, we may not have
a political force reaching out to humanize our social institutions in the name of justice,
kindness, and fellowship” (Saxton, Voydanoff, & Zukowski, 1984, p. 49). Furthermore:
Willed by God in the very act of creation, marriage and the family are interiorly ordained
to fulfillment in Christ and have need of His graces in order to be healed from the
wounds of sin and restored to their ‘beginning’: that is, to the full understanding and the
full realization of God’s plan (p. 57).
Goal determined. Alfred Adler believes social interest to be the barometer of good
mental health. His use of the German word, Gemeinschaftsgefühl embraces the essence of
meaning his intent: “…social interest; social feeling; community feeling; community sense; this
communal sense; and, humanistic identification” (Beames, 1992, Social Interest section).
Adler’s theory, Individual Psychology, embraces a desire to understand the creative
power within oneself, and is clearly expressed through one’s quest to develop, strive, and
achieve. He notes that human beings compensate for defeat in one direction through striving
for success in another. One’s individual goal in life marks the direction for all movement and
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action. When that goal is known, the hidden meaning behind a separate act is easily
understood, especially when studied as part of the whole. Adler notes that one who strives on
the useless side of life remains ego‐centered, with feelings of superiority toward others. Those
who strive, however, on the useful side of life work alongside others toward a common goal.
Wholly/ Holy Called: God’s Eternal Son
Jesus, the Son of God, is humbly born in a stable in Nazareth nearly 2000 years ago.
Throughout his childhood years as a carpenter’s son, he innately knows the significance his life
is to play for all eternity. He walks a straight and narrow path, the road less traveled, toward
one end: death as a substitutionary lamb for the sins of humankind. During his short life on
earth, he never struggles to find meaning or significance for his life, but wrestles with God
concerning the final act of obedience required of him by his heavenly father: death by
crucifixion. Jesus’ final petition in the Garden of Gethsemane is a prayer for deliverance:
My Father, if it is not possible for this cup to be taken away unless I drink it, may your
will be done. And being in anguish, he prayed more earnestly, and his sweat was like
drops of blood falling to the ground” (NIV: Matthew 26: 42; Luke 22: 44).
Surrendering his mortal body becomes the final point where self‐will and self‐
preservation gives way to a greater cause: ultimate love for all humanity. Jesus ceases to ask
why and trusts in the transforming power of God. New life is created from the depths of his
suffering and total surrender: Gemeinschaftsgefühl in the purest sense.
As a young Jewish rabbi, Jesus’ public ministry briefly spans two and one half years. His
approach is holistic in nature: each human being is seen as greater than the sum of their parts.
Jesus heals the whole person: physically, psychologically, and spiritually. The condition and
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intent of each heart is searched out, believing that to be the essence of one’s being.
Throughout the Gospel accounts of Matthew, Mark, Luke, and John, Jesus holistically addresses
those he ministers to, including body, soul, and spirit as part of the whole. One’s ‘will’ lies
within the spirit being: it is either surrendered to God and replaced with his, or kept and
strengthened by one’s own plan.
Jesus’ approach has both similarities and differences to the mental health model today.
Modern psychology heals the whole person, but views one’s being as being made up of two
parts: body and soul. This concept has its roots in the classical Greek idea that the soul is, “an
entity separate and distinct from the body” (Mounce, 2006, p. 405). The spiritual being is left
out altogether.
Holism is the view of persons as organic unities, and of a person’s thoughts, feelings,
and actions as self‐consistent behaviors expressive of one unique living organism…the
whole is greater than the sum of its parts and that the parts, unified, constitute a new
and unique whole (Griffith & Powers, 1984, p. 1).
One is not fully healed by addressing either the body or the soul. Rather, it involves
parts that make up the whole of one’s being, with reciprocal relations occurring between these
parts (Adler, 1980).
Pedigreed and purpose driven. Jesus is, “…the Incarnation of God in human life” (e.g.,
Saxton, et. al., 1984, p. 6). Biblical accounts found in Matthew and Luke’s gospels record his
genealogy through many generations.
Genealogy [history‐taking] is an important part of the therapeutic process today,
consisting of assessment, diagnosis, treatment, and goals. Knowing one’s past helps in
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discovering patterns of both wellness and pathology. Genealogy traces the familial and
domestic, bringing to awareness one’s social status, obligations, privileges, and placement in
lineage [birth order]. Secondly, one’s political sphere is discovered including the claiming of
hereditary office, land organizations, territorial groupings, and the division of land. Finally,
history‐taking reveals within religious sphere where one’s membership and status is established
among religious organizations (Barker, 2002).
The gospels record Mary as the biological mother of Jesus and Joseph as the legal,
rather than biological father. Mary becomes impregnated with Jesus by the power of the Holy
Spirit during her betrothal time to Joseph. Meanwhile, an angel visits Joseph in a dream, telling
him she is pregnant and that he should marry her in spite of her condition.
Matthew 1: 1 records Jesus’ genealogy as that of being, “…the son of David; the son of
Abraham” (NIV). Luke 2: 33 and John 1: 45 also quote Jesus as a descendent of King David.
According to the Matthew account, fourteen generations exist between Abraham and King
David, fourteen between David and the Israelites’ exile to Babylon, and fourteen between the
Exile and the actual birth of Jesus. Luke’s gospel shows Jesus’ relationship to the entire human
race, tracing his genealogy in reverse order all the way back to Adam and Eve. Luke and
Matthew’s interpretation of Jesus’ lineage differs from the time of King David [the Old
Testament] to time of His birth [beginning of the New Testament]. Matthew traces the legal
descendents of David, naming only heirs to his throne, while Luke traces both Joseph’s
bloodlines to David and Mary’s bloodlines to Nathan (Luke 3: 31). The genealogy of Jesus is
critically discovered and weaved throughout Matthew’s account as he records Jesus’ life and
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death on earth as the fulfillment of the Old Testament (Mt. 1: 22, 2: 15, 23; 3: 15; 4: 14; 5: 17;
8: 17; 12: 17; 13: 14, 35; 21: 4; 27: 9).
As a young boy, Jesus grows into an aspiring Rabbi through years of training at the
Jewish temple. His acceptance into the superior religious caste of his teachers earns him the
immediate prestige and respect of Jews and Gentiles alike.
His position as an up‐and‐coming Rabbi attracts controversy when He begins to call
those from the inferior castes to join Him. They are the rejects of the Jewish school who have
resigned themselves to a life of hard labor and position within the lower social, political, and
religious caste of their day.
In his paper, Black Pride and Social Interest, Harry P. Elam describes the camaraderie
that lower‐casts maintain: “[they] identify with their [inferior] group, and also share in its
comforts and discomforts” (Elam, 1973, p. 266). Jesus however, calls them to follow him, thus
integrating them into the Jewish, superior‐caste. The leaders and teachers of the Law are
infuriated, while those responding to Jesus are elated. They see him as their long‐awaited
Messiah, coming in earthly power, authority, and human wisdom to establish a new kingdom
on earth. His disciples couldn’t be farther from the truth.
Jesus does not come on the scene of his day in authority and power, rather, he calls his
followers to give up their lives, ambitions, and desires for roles of service and surrender. His
followers view their new kingdom assignment as inferior and passive. Jesus continues to love
and teach them, all the while assimilating them into a growing sense of community through
group identification. His efforts, however, are continually met with resistance as His followers
vie for power and position. Elam describes this phenomena as, “… inferiority feelings that
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accompany this position, [leading] to compensatory efforts to improve one’s position (e.g.,
Elam, 1973, p. 266).
When asked, “…who is the greatest in the kingdom of heaven,” (Mt. 18: 1) Jesus tells his
disciples they must become like little children in order to experience it. “Therefore, whoever
humbles himself like this child is the greatest in the kingdom of heaven” (Mt. 18: 3‐4). Even the
mother of James and John asks if her sons might sit at Jesus’ right and left side in His kingdom
(Mt. 20: 20‐23). Jesus tells her she does not understand what she is asking for. He says:
Whoever wants to become great among you must first be your servant, and whoever
wants to be first must be your slave, just as the Son of Man did not come to be served,
but to serve, and to give His life as a ransom for many (NIV, Mt. 20: 26‐28).
Jesus’ teachings and goals are paradoxical to the established order of authority and
power of his day. His arrival onto the earth’s scene as the new Adam completes what the old
Adam [Garden of Eden] could not do: remain transparently open and obedient to God. The
original Adam, created in God’s image in Genesis 1, is given authority over the earth and all its
inhabitants. He is given only one command by God to follow. God said:
Be fruitful, and increase in number; fill the earth and subdue it. Rule over the fish of the
sea and the birds of the air and over every living creature that moves on the ground. You
are free to eat from any tree in the garden; but you must not eat from the tree of the
knowledge of good and evil, for when you eat of it you will surely die (Gen. 1: 2, 16‐17).
Adam and Eve disobey this commandment. They are banished from the Garden of Eden
forever to toil the earth and return to the ground as dust. Relationship between the Creator
and the created is broken.
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The establishment of the Old Testament Covenant provided a means by which atoning
sacrifices for the sins of humankind are offered through a Jewish high priest. An unblemished
lamb is sacrificed in the temple on a yearly basis. Only the Jewish high priest is allowed to go
into the Holy of Holies where the presence of God exists. The inner sanctuary contains the Ark
of the Covenant, the Ten Commandments given by God to Moses. God is distant and removed:
one to be greatly feared and revered.
The Ten Commandments of the Old Covenant are impossible for humankind to obey.
These commands and countless other laws are required as a means of remaining in right
standing with God. The severed relationship between God and his created order remain
hopelessly intact.
Jesus [the God‐man] came to earth in human form announcing the arrival of his new
kingdom: the kingdom of God. The New Covenant of love is established, both completing and
super‐ceding the Old Covenant Law. When asked by one of the Jewish rabbis which of the Ten
Commandments is most important, Jesus answers first by quoting from the Old Testament
Shema [Deut. 6: 4], and then by stating the two laws of his New Covenant:
The most important one is this: ‘Hear, O Israel, the Lord our God, the Lord is one. Love
the Lord your God with all your heart and with all your soul and with all your mind and
with all your strength. The second is this: Love your neighbor as yourself. There is no
commandment greater than these’ (Mark 12: 29‐31).
The New Covenant is not based on reward and punishment for one’s behavior, rather,
the condition of one’s heart. Those seeking access to God can do so through relationship with
him rather than the need for the Jewish high priest.
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Followers throughout the centuries seek to discover and capture how and what Jesus
did so they can obtain the same results: transformation of self and others. The mystery
surrounding his miraculous ministry, however, has little to do with technique and much to do
with value, motivation, and intent of the heart. Jesus knows his time on earth is limited. He
respects the dignity of every individual, loves without exception, and weeps over those who
turn away. He stresses the power of free choice, yet warns of the consequences of selfish gain
and ambition. Those who follow in his footsteps take the road least traveled.
Bieliaulskas describes a type of power released when personal freedom acts within the
framework of social interest: “Freedom should not be considered as a negative concept, but
rather as a reality which can be fused successfully with social responsibilities” (e.g., Bieliauskas,
1973, p. 16). Jesus challenges his followers to grow in ways that produce greater obedience to
God and greater good for others. It confronts personal agendas and the desire to keep self as
the top priority. He pinpoints the human struggle between ‘freedoms’ that are mutually
conflicting, challenging those who love him to give up their freedom and follow him. This
concept [moving toward greater social interest] is greatly opposed to this day, as seen in the
current worldwide problems of war, poverty, and lust for power. Jesus says:
If anyone would come after me, he must deny himself and take up his cross daily and
follow me. For whoever wants to save his life will lose it, but whoever loses his life for
me will save it. What good is it for a man to gain the whole world, and yet lose or forfeit
his very self (Luke 9: 23‐25)?
The word for ‘life’ [his very self] comes from the Greek word, ‘psyche.’ Its roots are
found in the Old Testament word ‘nepes’ meaning, “…life, breathe, soul; like the Hebrew word
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nepes, the psyche is both the vital source of life in a person and the seat of the will or mind. It
is also the seat of the emotions” (e.g., Mounce, p. 405‐406). This is addressed in both Acts 14: 1
and Luke 12: 19. Nepes means ‘breath’ and is not limited to humans alone. God gives both life
and breath to humankind in Genesis 1: 30, breathing the breath of life into their nostrils.
The Hebrew understanding of nepes encompasses the entire person: body, soul, and spirit. A
person does not have a soul; rather, a human being is a soul (Gen. 9: 5). Each [one] accounts
for their sin, for which God may require their nepes (e.g., Mounce, 2006, p. 670).
Jesus states in Matthew 6: 25 that one’s life [psyche] is more than purely physical:
Therefore I tell you, do not worry about your life, what you will eat or what you will
drink, or about your body, what you will wear. Is not life more than food and the body
more than clothing (NIV)?
Jesus makes no distinction between body and soul as he speaks to the crowds about the
cost of following him. As followers surrender personal needs and wants they find peace and
fulfillment in a trusting relationship with him.
The eschatological plan of God in dealing with his creation is that man be not only an
agent of free choice but a transcending individual as well. Mistakenly, many believe the image
of God in man to mean they can become like God or a god themselves, thus continuing the
intrapersonal as well as interpersonal struggle for power. As followers of Jesus, the image of
God in man is expressed by becoming more like Him: emptying out one’s life for his sake and
that of others. The Kingdom of God breaks through the established personal and world order,
bringing with it the most uncommon of events.
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Jesus has the incredible ability to turn the most ordinary into the extraordinary. To
him, all movement has meaning and purpose. His mission is to initiate and train others to see
and move in that which is unseen, discovering for themselves the mysteries of God. Oftentimes
he speaks in parables, using visible signs to relay invisible realities. He sees life as a cosmic
interplay between light and darkness, good and evil: a battle between two invisible, warring
kingdoms [God and Satan].
Goal determined. From the time he was a small child, Jesus displays a clear prototype.
Adler uses this term quite prominently in two of his books originally published in 1929:
Problems of Neurosis and The Science of Living. One’s prototype, he believes, is a formative
precursor of the adult life style and is quite rudimentary in nature. It is, “…the model of a
matured personality” (Adler, 1969, p. 3).
Jesus’ style of life is seen in every expression of his personality and is not the result of
His prototype. The way he thinks, feels, and acts [both consciously and unconsciously] shows
the self‐consistency of a determined style of life. He lives within his own creative production,
which is, “…the result of the way the child perceives his world, his place in the scheme of things,
and his successes in maintaining his place” (Beames, 1992, p. ‘Life Style’). Mosak calls this
concept one’s, ‘cognitive map’ and believes it to be:
…an organized pattern of coping skills and unique set of apperceptions which
determines his view of what life requires of him and how best he can achieve life’s
demands. Functionally, it is the consistent pattern of behaviors (movement) the
individual displays in his pursuit of his life goal (e.g., Beames, 1992, p. ‘Life Style’).
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The difference between prototype and style of life is similar to the difference between
an unripe and a ripe piece of fruit. The essence of who the adult becomes is fully contained and
valid within the child [prototype].
From the Scriptural accounts of his childhood years, Jesus clearly follows a goal or ideal
which enables him to rise above any presenting circumstances [style of life or life style]. As a
young boy, he is lost in the temple for three days. His parents, Mary and Joseph, search
frantically for him. Once found, Jesus calmly explains that he is not lost, but merely going about
his heavenly father’s business. This is the business of teaching the leaders of The Law the
meaning of Scripture. Jesus knows his purpose. He has the uncanny ability to overcome
deficiencies and difficulties throughout his life and solidly fixes his eyes toward a goal.
Adler speaks strongly about one’s goals, believing that, “all evidence points to the fact
that the fixing of this goal…giving it a concrete form…must take place early in life, during the
formative period of childhood” (e.g., Adler, 1969, p. 3).
One easily discovers the unique principles of life style by studying the life and works of
Christ. He lives an active rather than reactive life, and teaches his followers to do the same. His
life style reveals the uniqueness of His individuality, self‐consistency, purposefulness, self‐
determination, and goal‐directedness. As a socially embedded human being, Jesus strives for
the goal of significance, His overall life plan, from which all other processes become
subordinated.
Wholly/ Holy Called: The Woman‐Disciple
She is a woman of many faces, this 13th disciple. She [along with the others] is told by
Jesus that she is a sinner in need of a savior. Imagine that!
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She is present the day the rich young ruler asks Jesus what good thing he needs to do to
obtain eternal life. Jesus, in no uncertain terms, tells him to give all his possessions to the poor
and follow Him. Doesn’t Jesus realize there will never be enough money to end poverty?
Besides that, the ruler could invest most of his treasure while he’s traveling with the Rabbi. The
remaining portion could be and donated to Jesus’ cause. Maybe then those traveling with the
Rabbi wouldn’t go hungry every day, and Jesus could afford a place to lay His head. She
watches as the rich ruler sadly walks away. Another opportunity missed by the Rabbi! Why is
he so direct, so pointed, she wonders? Couldn’t he be more tactful, gentler in nature?
That day, she chooses to follow and watch from a distance, fearing what he might ask of
her. Yet Jesus, with one glance of His eye in her direction, tells it all. “Unfair, unreasonable,
inconceivable, impossible,” she silently screams, knowing that he wants everything, including
her heart. At that moment, the man she’s fallen in love with turns. His eyes meet hers as he
says, “woman: go if you must and return some day to follow me when you are ready.”
Furiously she storms away, determined to prove him wrong. Of course she is ready! Who is he
to judge and confront her in such a way? Doesn’t he realize she has a few things to take care of
before she leaves her former life for good?
With the best of intentions, she returns home to prepare. Days, weeks, and months go
by: much longer than she plans. She teaches her children the things she learned during her
short time with Jesus, but she herself looses both passion and vision. As months turn to years,
her children depart from ‘The Way’ in the same way she has. Eventually she realizes she has
taken the teachings of Jesus and turned them into the law, just like the Pharisees. She
demands her family to love God and others with immeasurable sacrifice.
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Guilt ridden, she tries harder to instill the message she heard when following this God‐
man. Yet, in the pain and shame of her failing dreams for her children, she begins to live a
future dream, fantasies created in her mind, of what life would be like…tomorrow. She
determines to erase the painful past as she remembers it: to forget the day she turned away
from the Rabbi, angry and confused. And there she lives: a ‘go‐between’ past and future tense.
Living fully in present is not an option, for to be fully present to the moment means to
surrender to its powerlessness, uncertainties, and fear. She continues in her way for many
years, committing to the letter of the law but not the heart of the law. She never experiences
the wonder called ‘today.’ Biblically, she is the face of Eve, desiring knowledge from the Tree of
Good and Evil and usurping her husband’s rightful position as head of his household. She is the
Jezebel of enticement, power, and destruction as well as the quarrelsome woman of Proverbs
19: 13. Her husband seeks roof‐bound relief (Proverbs 21: 9) and her children cry for mercy.
She is the woman caught in adultery [of idols], now waiting to be stoned (John 8: 3‐11). Like
Jacob at Peniel, she wrestles for the blessing from the angel of God and walks away limping
(Genesis 32: 22‐31). She is the impetuous Peter, the presumptuous James and John, the
doubting Thomas, and the betraying Judas. In today’s psychological terms, she is the rebellious,
high‐maintenance client from whom therapists turn. Yet she, in all her human frailty, is the
woman sought after by Jesus.
Pedigreed and purpose driven. Suddenly, in a most desperate moment called today, this
13th disciple turns her heart and surrenders all to become like the Samaritan woman at the well,
fully known and fully desired by this man Jesus (John 4: 7‐26). In that moment called today, she
has nothing to lose except her, “…so ridiculously naked life” (Frankl, 1984, p. 8). She
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surrenders, and in that moment she is like Saul of Tarsus, struck to the ground at the revelation
of a living God (Acts 9: 1‐19) and the little girl raised from the dead by Jesus’ command: “Talitha
koum; little girl, I say to you, arise!” (Mark 5: 41). She anoints Jesus’ head with the finest of oil,
like the woman at Bethany preparing his body for burial (Matt. 26: 6‐13). Like Mary and
Martha, this 13th disciple follows his body to the tomb, fearing the worst, yet hoping against all
human reasoning for the miracle of resurrection, just as he promised. In surrendering her life
so destructively lived, she discovers the miracle of her own, personal resurrection. She follows
Jesus in life by joining him in death: surrendering her will and her way for his.
Goal determined. And here, her journey begins. After years of self‐preservation based
on mistaken beliefs, she realizes her significance and destiny is found in Christ. Made in the
image of her heavenly Father, called as the bride of the living Christ, and filled with the
presence of his Holy Spirit, she navigates the road least traveled toward oneness with her
Creator.
Equipped: The Search for Significance (Importance)
What one places meaning on determines the path of significance one chooses. Many desire
wealth and comfort, dedicating their lives to the pursuit of money, power, and fame: the
ultimate life at any cost. Tragic examples can be seen in the corporate greed of many highly
paid executives whose companies are failing, the fall of the U.S. housing market, and the
collapsing stock market worldwide. Companies are left in shambles, jobs are lost, and cynicism
hits an all time high as millions across the U.S. face the loss of their personal American Dream.
Households that once thrived on spending beyond their means through the use of
readily available credit cards now hold tightly to whatever assets they have left. Banks refuse
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loans to long time customers with impeccable credit ratings, even though the U.S. government
has extended billions of dollars to them to do so. Instead, they have bought up other failing
institutions, looking out only for what’s best and most profitable to them.
This type of self‐absorption produces a ripple effect, as seen by the current state of the
U.S. economy. Many who are self‐absorbed believe it is their right to evade the rules by which
society as a whole exists. Others can pay for their mistakes, as they are given a new lease on
life through bankruptcy or abuse of the system.
The assumption that individual self‐interest in a competitive environment is sufficient to
yield the common good is an illusion. An economy, capitalist or socialist, in which
everyone‐ buyers, sellers, workers, managers, consumers, and firms‐ constantly lied,
stole, committed fraud and violence, etc., would neither yield the common good nor
would it be stable” (Saxton, Voydanoff & Zukowski, 1984, p. 65).
Society at large suffers when individuals and companies evade the rules which ethically
guide decisions and laws established for the common good. They take for themselves, ignoring
the greater purpose of interdependence through cooperation. Others refuse to gain
meaningful employment, remaining uncooperative in any attempt to move toward social
interdependence. Oftentimes lost in chemical addiction and/ or mental illness, they rely solely
on society for food, clothing, shelter, and medical needs. They are repeat offenders, filling the
prison systems to overflow.
Alfred Adler and Rudolf Dreikurs believe that all psychological disturbances are, at base,
“...interpersonal: reflecting some failure of human beings to understand and answer the
universal demand for equality between nations, races, sexes, employers‐employees, and
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adults‐children” (Griffith and Powers, 1987, p.6). Equality does not denote sameness; rather, it
indicates that one grants the same respect and dignity to others that they seek for themselves.
All of humankind strives towards a final fictional goal, which can be better understood
by discovering one’s guiding line towards that goal. Adler believes one’s goal must be
concretized, that is, fleshed out into a real and tangible form. He personally challenged himself
to have not only concrete goals but greater aspirations as well. “Now in the last analysis, to
have a goal is to aspire to be like God. But to be like God is of course the ultimate goal‐the goal
of goals, if we may use the term” (Adler, 1969, p. 3). One may choose to become a hangman
later in life, clearly showing a lack of social interest. Another may choose to become a doctor, a
goal which is realized through social service. In both cases, the goal is to gain mastery over life
and death: a role belonging to God. The first example, restoring life and health to others,
shows movement on the useful side of life, while the other displays movement toward the
useless side of life [that of taking the life of others as a means of retribution].
The Way of Humankind
Hundreds, if not thousands of approaches to holistic health are deliberated among
mental health professionals today in their attempt to discover the simplest and least invasive
path to healing. Assessment, diagnosis, and treatment plans are looked at from both an
individual as well as a systemic point of view. Answers are sought to restore wholeness to
individuals as well as family units.
As the field continues to grow, more and more approaches are tendered in an attempt
to meet the needs of a post‐modern era. The current philosophical view is relativism: absolute
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truth does not exist. The sacredness of each person’s individual reality is the only thing
esteemed, leaving therapists scrambling to discover how best to facilitate healing.
Traditional, [pathologically‐based] therapeutic approach. Traditional therapies attempt
to repair personal pathology. The focus is placed on problems, weaknesses, failures, and
interpersonal conflicts experienced by the client. This can be discovered in both one’s style of
life and relationships as well. The DSM‐IV TR diagnostic codes are used to determine the
problem; medications are used to help control the symptoms. A plan of action to change one’s
thoughts and behaviors is determined and the goals are set. Returning to ‘health’ is described
in terms of the absence of maladaptive behaviors.
Personal and relational problems are the assumed cause of malevolent behavior, be it
traumatic childhoods, neurotic processes, or psychosocial development that has been stunted
or blocked (Savage and Nicholl, 2003, p. 24). A therapist’s frame of reference in approaching
clients becomes, in large part, determined by their past. The focus of therapy is primarily
intrapersonal, occasionally stretching into relational aspects as well. This pathologically‐based
approach helps the client gain insight into their destructive attitudes and concept of self, with
the belief that change in behavior will follow. The developmental stages of the client are
viewed in terms of problem solving, which is often complicated by unresolved issues of the
past.
Unfortunately, early theorists of psychology opposed religion, determining it to be
maladaptive to their client’s health. This belief, although not as predominant as it was years
ago, still exists in subtler forms today.
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Sometimes Christians seeking therapy find that their beliefs are labeled as the problem
rather than their bad choices. They become increasingly skeptical of the counseling process if
these beliefs are challenged and see it a hostile bid to God’s inerrant Word rather than their
[possible] misinterpretation of that Word.
Worthington and Scott (1983, p. 318) point out two common fears among Christian
clients: (1) the counselor may not agree to respect and work within their Christian framework;
and (2) the counselor may attempt to move them toward a more secular view of the presenting
issue.
According to Jensen and Bergin, only 29% of all therapists view their client’s religious
beliefs as vital information when setting treatment plans and goals (Richards and Bergin, 1997,
p. 22). Therapists may sometimes choose to avoid, question, or eradicate their client’s religious
beliefs if they believe them to be all or part of the problem. They may choose to avoid spiritual
issues based on a lack of knowledge, how to proceed, or personal issues they themselves have
in this area.
Shafransky and Maloney’s research study (1990) showed that out of 409 clinical
psychologists surveyed, only 5% received any religious training in their graduate programs. A
different study showed that only 43% of all psychologists believe in God, compared to 95% of
the population in general (Weaver, Kline, Samford, Lucas, Larson & Gorsuch, 1998).
Research shows that some Christians go as far as believing psychology to be a
brainwashing technique used by therapists whom they consider to have mystical powers as
secular high priests (Rayburn, 1985, p. 37). These powers, some believe, may be strong enough
to change one’s cognitive structure: a sort of brain‐washing as it is. Although this is an extreme
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belief, research has found that a client’s values will, indeed, gravitate in the direction of their
counselor’s values (e.g., Worthington and Scott, 1983, p. 318).
Finally, Christians may face a tremendous amount of inner turmoil if they consider
seeking help from within their faith community. They greatly fear being stigmatized by the
leaders of the church and others who may find out they have a problem, yet 40% of the general
population seeks help through pastoral or lay counseling (Genia, 1994, p. 396). Christians often
feel a deep sense of shame and inadequacy, believing that their faith should be strong enough
to overcome matters related to mental health, and the church may unconsciously reinforce this
in ways that are both spoken and unspoken. The use of medications may be frowned upon as a
sign of weakness or lack of faith. According to Dougherty and Worthington, however, the
psychological needs of conservative Christians cannot be met by pastors or pastoral counselors
who remain, for the most part, professionally untrained in dealing with severe psychological or
dependency issues (1982, p. 346).
Growth‐based therapeutic approach. The goal of this approach is to maximize a client’s
potential of development throughout their cycle of life. This strength‐ based approach views
the client through a wider lens, focusing on personal assets and greater potential rather
deficiencies and weaknesses. This approach works extremely well when addressing clients
seeking both spiritual and psychological help.
Alfred Adler’s Individual Psychology is a noteworthy proponent of growth‐ based
therapy. This theory approaches the client from a mental‐ wellness perspective rather than a
mental illness one. Adler, himself, struggled with spirituality, converting from Judaism to
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Protestantism in his youth. Throughout the 1930’s, his work asserted that the existence of God
could neither be proved nor disproved (Mansager, 1987). Adler said,
What we call mind and psyche cannot be understood in the same way we are trained
and accustomed to in medicine. We know only some expressions which agree on one
point, that they are not bodily expressions….here we are in the field of transcendental
ideas. Mind and psyche are a distinguished, qualified part of life (e.g., Adler, et. al.,
2005, p. 3‐4).
Adler’s view of social interest, striving for superiority, human nature, and the Tasks
of Life fit well with the values of Christianity. He believes in mankind’s creative ability to choose
their path of life rather than being bound by issues of hard determinism [that life is a
predetermined path]. This is congruous with the Christian concept of volition: one’s power to
make voluntary choices, and in so doing, accepting responsibility as well as consequences.
Its six central principles are:
1. Unity of the Individual: The thoughts, feelings and behaviors of an individual are not
internally divided or conflicted, but rather, are consistent with one’s chosen style of life.
2. Goal Orientation: A central personality dynamic originating from life’s encounters moves
one forward toward, “…a goal of significance, superiority, or success, which is frequently
out of a person’s awareness” (p. 224). In the field of mental health, one’s goal concerns
their superiority in overcoming life’s difficulties; in mental disorders [pathological view],
it concerns one’s superiority in overcoming others. As feelings of inferiority develop in
early childhood, one attempts to compensate, leading to the creation of a fictional goal.
This eventually becomes the final cause of their behavior, hence, the final fictional goal.
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3. Self‐Determination and Uniqueness: One’s goal may be influenced by both cultural and
hereditary factors, yet one’s opinion and creative inner power ultimately determines
who they become.
4. Social Context: Each individual is part of the larger whole which includes, “…family,
community, culture, nation, humanity, the planet, and the cosmos” (p. 224). The three
tasks of life, community, love, and work, are met and responded to, resulting in the
formation of a prototype, i.e., one’s worldview.
5. Feeling of Community: Individuals within this context develop a sense of
interconnectedness, resulting in a sense of security and belonging.
6. Mental Health: The criteria for mental health are determined by one’s contribution and
usefulness within the context of community. Maladjustment relates to one’s deeply felt
sense of inferiority and an exaggerated goal of personal superiority. Those who
maintain this goal are uncooperative in working toward community and a sense of
equality, which is meant to replace, “…egocentric self‐protection, self‐enhancement,
and self‐indulgence” (Adler and Stein, Editor, 2006, p. 224).
Health is described in terms of increasing one’s potential and wholeness. Personal and
relational issues are viewed as symptoms of two prime areas needing to be challenged: growth
that is blocked and the diminished use of one’s potential. As change occurs, relational issues
dissolve. The client begins to view themselves as capable, able, and willing to change.
Destructive attitudes and behaviors of the past can decrease as they become more hopeful for
a present and future life of fulfillment. Change takes place at both the conscious and
subconscious levels of the psyche. Greater effort is extended six life task areas.
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Goal‐ based therapy directs change in the areas of diminishing attitudes and poor self
concept which stunt the potential of growth. The developmental stages are viewed as
opportunities to face new problems and possibilities with the development of new life skills in
place. Crisis provides the opportunity to use one’s strengths through living life constructively.
The process of therapy is multi‐dimensional, using a variety of short‐term, action oriented
methods focusing on the present rather than the past (Savage and Nicholl, 2003, p. 26).
Spiritual growth is central to these areas of growth. The therapist is viewed as one who comes
alongside as a skilled coach and guide to encourage those who desire greater peace and
effectiveness through living. Both client and therapist mutually grow.
Adlerian Psychotherapy has long been known for its strength‐based approach. It can be
divided into twelve general stages of movement, with the actual therapy being spontaneous,
creative, and highly individualized. These stages are (Adler & Stein, Editor, 2006, pp. 213‐220):
1. The Empathy‐Relationship Stage: The therapist joins the client and encourages
cooperation and a sense of responsibility for change. The therapist must,
“…come close enough psychologically to the client in order to empathize, but
withdraw neutrally at some point in order to generate hope and discuss possible
improvements” (pp. 213‐214).
2. Information Stage: The therapist gathers knowledge concerning the presenting
problem as well as the client’s history and level of functioning.
3. Clarification Stage: The client’s core beliefs about themselves, others, and life in
general are determined, along with possible mistaken beliefs and private logic.
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The therapist’s role is to help them explore meaning and realignment of new
ideas.
4. Encouragement Stage: The client is encouraged to explore and take risks. The
process of change is broken down to a manageable level in an attempt to avoid
failure. The client’s activity level increases at this stage, even though they may
become stalled or move in the wrong direction as a first step towards growth.
The role of the therapist is to encourage and facilitate change.
5. Interpretation and Recognition Stage: As one is challenged to the task of change,
psychological movement occurs. A client begins to think, feel, and respond
behaviorally to the process. Awareness to subtle qualities of experience and
interrelationships is raised by the therapist in an attempt to dissolve the client’s
either/ or thinking. Clients are encouraged to confront and change personal
beliefs, feelings, and actions that serve unconscious goals on the useless side of
life. Gaining self awareness helps them to form and activate goals based on
mutuality and equality.
6. Knowing Stage: At this point the client is able to interpret their movements in
connection with personal style of life and goals. They begin to share their
insights with the therapist, and are greatly energized by doing so.
7. Missing Experience Stage: Clients may attempt change in an effort to do the right
thing, but may not experience feelings of enjoyment or fulfillment in the process.
This may be due to a lack of strong, positive, primary relationships in childhood.
These memories must be processed to the point of an emotional breakthrough.
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8. Doing Differently Stage: Former difficulties and neglected responsibilities are
challenged as the client applies courageous new insight to the main areas of
their lives. Confidence increases and profound change occurs as they identify
their desired lifestyle and goals. The client is encouraged to maintain change in
the desired direction of movement.
9. Reinforcement Stage: As major difficulties are overcome, the emphasis on self
begins to dissolve. The therapist assists the client in turning from an egocentric
focus to that of others and the community in which they live. Emotional
coaching may be needed to help the client maintain focused energy on newly
found positive feelings and self‐outlook.
10. Community Feeling Stage: The client is encouraged to extend greater
cooperation and contribution towards the welfare of others.
11. Goal‐Redirection Stage: As previous goals and style of life are abandoned, a
client may experience a brief sense of disorientation. New horizons are open to
them: they experience positive feelings as well as greater appreciation for and
from others. The goal of therapy, at this point, is not to achieve ‘normalcy’ but
to encourage the client to aspire toward the ideal of what they can become.
Higher values such as truth, justice, and beauty are set as alternative goals.
12. Support and Launching Stage: As one learns to overcome the difficulties of life
while remaining balanced, the unfamiliar and unexpected becomes a preferred
course. The client themselves become the generator of encouragement. They
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operate from a deep sense of mission, calling, and destiny. No challenge is too
great or too small: life is both meaningful and stimulating.
Psychological‐therapeutic approach that is spiritual. Many faith‐based clinics exist today
that approach therapy from the viewpoint of humans‐as‐spiritual‐beings. They may not,
however, operate from the perspective of healing the person holistically as Jesus did. Individual
practitioners may hold to a deep level of personal faith but may not necessarily draw from that
perspective when dealing with clients. Their foundation in Christ remains hidden and withheld
unless specifically requested, oftentimes because the clinic itself has set a policy against them
sharing from a biblical perspective. This may be to the detriment of the client in their search
for truth and spiritual direction.
Therapists work towards a Masters Degree and licensure within their chosen field of
psychology but seldom are biblically trained to share the truth of Scripture. They bring with
them personal struggles and spiritual challenges concerning the institution of the church and
the inerrant authority of the Bible. Taking a non‐scriptural position or no position at all can, in
fact, confuse and overwhelm clients. This is especially true when the clinic publicly announces
itself as being faith‐based. Fertile ground is cast for issues of transference and counter‐
transference to occur, oftentimes resulting in a crisis of faith for both client and therapist.
Spirituality‐based therapeutic approach.
The place that analysis and theology have in common is the soul. But the soul is a
‘non‐place,’ for neither theology nor dynamic psychotherapy regards it as it’s main
concern. The one studies God and His intentions, the other studies man and his
motivation, while the place in between is too often left unoccupied. This vacuum
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where God and man are traditionally supposed to meet has become the no‐man’s land
where analysts and clergy confront each other (Hillman, 1969, p. 40).
If the soul is not dealt with from the beginning of therapy it will not suddenly ‘show up’
at the end of the process. “No matter how healthy we get mentally, we still need soul. And, in
fact, we might well ask: can anyone have mental health at all unless it is founded upon a sense
of soul?” (p. 45‐46).
The issue of finding one’s soul burns, as perhaps, no other issue is concerned. The client
who loses their sense of being or who never develops it apart from the thoughts and opinions
of others will attempt to find God anywhere:
…Up above and down below, in here and out there; he will cling to every straw of love
blown past his doorway as he stands waiting for a sign. Without some sense of soul,
there will of course be vast confusions of morality, uncertainties of action, decisions
logically sound but not psychologically valid. Therefore before psychology and religion
quarrel over to whom the soul belongs, let us first go in search of it, together” (e.g.,
Hillman, 1969, p. 48‐ 49).
The therapeutic process encourages one to look at that internal part of self that is stuck,
imperfect, and self‐deceptive. This is done not as a way of chastisement, but as a way of
understanding, letting go, and moving on. Clients with a faith‐based orientation may place
undue credit on the devil’s power. Their [seemingly] powerless ability to overcome places
them in a victim position, thus losing sight of their own darkness.
The devil’s power seems to grow not in our shadow but from our light. He gains touch
with our own darkness, when we lose sight of our own destructiveness and self‐
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deceptions. Theology says that pride leads directly to the devil; psychology can confirm
this since, analytically seen, pride is a denial of the personal shadow and a blind
fascination with the dazzle of one’s own light. Therefore, the best protection is not the
reinforcement of the good and the light, but familiarity with one’s own shadow….to err
is human; to have shadow and be in shadow is human. To cast no shadow is possible
only to the divine and the demonic (e.g., Hillman, 1969, p. 91).
Ministers of the Gospel and therapists alike should be aware of the groundwork needing
to be covered. Their role is to help clients reclaim that area of their souls which is lost or fallen
into disease, disuse, or misuse. A trusting, therapeutic relationship is built over time, eventually
challenging the client to abandon their pervasive self‐will in order to discover the transcendent
presence of Christ. At first this presence is experienced as a source outside of oneself.
Eventually, as one’s spirituality grows and matures, it is found as the source within one’s inner
being through a personal with Christ. It becomes the primary source of strength, peace, and
spiritual centeredness now guiding all decisions of life.
The concept of will, perceived powerlessness, and freedom of choice, ties in with one’s
transcendence. Therapy begins when a client, hyper‐focused on their problems, seeks relief
and a return to normalcy [homeostasis]. They are stuck in the storyline of a life that they,
themselves, didn’t write. A larger perspective must be conceptualized. From this vantage
point, a victim mentality easily sets in, creating an ever evolving downward spiral of
hopelessness and despair.
Both psychology and spirituality view freedom as one of its goals. “Only a person who
feels free can choose…it is necessary to prepare people, starting from childhood, for freedom
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and responsibility” (Bieliauskas, 1973, p. 15). Oftentimes people doubt the freedom they have
to choose their own human behavior, while at the same time calling into account the poor
behavior of others and their need to change. “The concept of the will is the only way to
understand responsibility in human behavior” (p. 17).
Spirituality takes into accountability one’s will as well as one’s responsibility to self and
others within the context of individual freedom: “It is for freedom that Christ has set us free.
Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery” (Barker,
2002, Galatians 5: 1, p. 2424).
Both psychology and spirituality take into account the correlation between mind and
body. Alfred Adler called this, ‘organ jargon.’ Other therapeutic approaches refer to this as
psychosomatic illness: psychological issues producing bodily disturbances. Therapists must be
aware of the effects one’s neurosis or psychosis plays in physical well being. James Hillman, in
his book, Insearch Psychology and Religion, describes the influence upon and subsequent roles
of therapists:
The dominant figures of our culture may influence our work, so that any of us engaged
in teaching and healing, whether in the church or not, Christian or not, may be identified
with aspects of the archetypal Christ. This identification may show, for instance, with
those who prefer to work especially with outcasts, with the most difficult delinquents of
the slums, the poorest lepers of society. But it shows as well in those with a mission,
those who oppose materialism and corruption, the anti‐Pharisees, reformers, suffering
servants, betrayed martyrs, teachers of love; in short: in almost anyone in our work who
is identified with his youthful spirit, because the image of Christ provides the perfect
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example of the divine young man (e.g., Hillman, 1967, p. 19).
The spiritually oriented therapist is one who is psychologically cognizant of the stages of
human development [Erickson, Piaget, and Kohlberg] and is engaged in their own personal
journey of faith. When helping the client, putting together both faith and stages of human
development is an art and a talent.
James Fowler, in his well known book, Stages of Faith, looks at man’s quest for meaning
and the psychology behind human development. He explores the foundation of human faith,
the differences between faith, religion, and belief, and how faith works in the context of
relationship. He presents the journey of human development throughout infancy, early
childhood, childhood, adolescence, and adulthood. Then, he blends the dynamics of both
human development and faith into what is suggested as the Six Stages of Faith (Fowler, 1995,
p.viii).
Fowler:
Early infancy (0‐2) Undifferentiated faith
Stage One (3‐9, but can range 2‐21) Intuitive‐Projective Faith
Stage Two (6‐12, but can range 6‐60+) Mythic‐Literal Faith
Stage Three (12‐21, but can range 6‐60+) Synthetic‐Conventional Faith
Stage Four (20‐30, but can range 13‐60+) Individuative‐Reflective Faith
Stage Five (25‐50, but can range 21‐60+) Conjunctive Faith
Stage Six (40‐60+, but can range 35‐60+) Universalizing Faith
The Stages of Human Development, according to Erikson and Piaget, are somewhat
paralleled to each other (e.g., Fowler, 1995, p. 59):
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Eras and Ages: Erikson: Piaget:__________________
Infancy (0‐2) Basic Trust vs. Basic Mistrust (Hope) Sensorimotor
Early Childhood (2‐3) Autonomy vs. Shame and Doubt (Will) Preoperational or Intuitive
(3‐6) Initiative vs. Guilt (Purpose)
Childhood (7‐12) Industry vs. Inferiority (Competence) Concrete Operational
Adolescence (13‐21) Identity vs. Role Confusion (Fidelity) Formal Operational
Young Adulthood (21‐35) Intimacy vs. Isolation
Adulthood (35‐60) Generativity vs. Stagnation (Care)
Maturity (60‐ ) Integrity vs. Despair (Wisdom)
How does one combine the Stages of Development with the transitory Stages of Faith?
These are not as clearly developed, and definitely do not occur in a linear manner.
Developmental stage theories such as those of Erikson and Piaget describe predictable changes
in human thought and adaptation through formal, cookie‐cutter analysis. The Faith Stages
present:
…Characteristic patterns of knowing, reasoning, and adapting in ways that describe
general features of human growth, applicable to all of us despite the vast differences we
recognize in our temperaments, our unique experiences, and the contents and details of
our particular life stories (e.g., Fowler, 1995, p. 89‐90).
Fowler’s effort joins others who attempt to chart the blending of the human life cycle
and stages of faith development. In the end, however, what happens in the developmental
stages of life shape one’s beliefs, values, images, and symbols. Furthermore, one’s beliefs,
values, images, and symbols shape the developmental stages as well. The chart below
estimates the joining of faith stages with the development of psychosocial stages:
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Fowler’s Stage/ Average Age: Erikson’s Stage: __ Average Age:
Early infancy (0‐2) Undifferentiated faith Trust vs. Mistrust (Hope) (0‐2)
Stage One (3‐9, but can range 2‐21) Intuitive‐Projective Faith Autonomy vs. Shame/Doubt (Will) (2‐3)
Initiative vs. Guilt (Purpose) (3‐6)
Stage Two (6‐12, but can range 6‐60+) Mythic‐Literal Faith Industry vs. Inferiority (Competence) (6‐12)
Stage Three (12‐21, but can range 6‐60+) Synthetic‐Conventional Faith Identity vs. Role Confusion (Fidelity) (13‐20)
Stage Four (20‐30, but can range 13‐60+) Individuative‐Reflective Faith Intimacy vs. Isolation (Love) (21‐ )
Stage Five (25‐50, but can range 21‐60+) Conjunctive Faith Generativity vs. Stagnation (Care) (35‐ )
Stage Six (40‐60+, but can range 35‐60+) Universalizing Faith Integrity vs. Despair (Wisdom) (60‐ )
Fowler’s Pre‐Stage development involves the infant who learn trust and hope, accepting
both encouragement and love. These decisions are fused together in an undifferentiated way.
Infants contend with inconsistencies, threats of abandonment, and deprivation through fusion,
much the same way they accept the positive. There has not been much empirical research at
this stage. The emerging strength or weakness of faith at this stage, however, is that of trust
and relational mutuality, or, in the case of narcissism, isolation and patterns of failed mutuality.
Stage One, Intuitive Projective Faith, is marked by converging thought and language.
Symbolic speech and ritual play emerge: it is an imitative phase filled with fantasy.
A child is powerfully influenced by the words, actions, and moods of adults at this stage.
They continuously experience fluid thought patterns and encounter novelty after novelty for
which no refined operation of ‘knowing’ is in place. Logical thought is not within the context of
their unrestrained imagination. Egocentric self‐awareness first becomes evident at this stage as
well as familial taboos, sex, and death. In a supportive environment, the child experiences a
deep sense of autonomy and initiative as shame, doubt, and guilt take second place to their
emerging will and purpose. An individual emerges from this stage in one of two ways: (1) with
the gift of imagination and an ability to grasp and organize the world they are experiencing, or
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(2) with terror of the world around them. The second occurs if a child’s imagination is exploited
or controlled by parents or significant caregivers. They may experience unrealistic fear of
taboos, an inability to obey doctrinal expectations, or shame concerning unattainable moral
behavior.
A child’s autonomy and self‐initiative is either celebrated [which gracefully moves them
into Stage Two] or stifled [resulting in shame, doubt, and fear as they emerge into the Concrete
Operations Stage]. Transition into stage two occurs as a child seeks to distinguish between that
which is real and that which is imagined. They have a deep desire to understand how things
really are. Primary caregivers either encourage or discourage a child’s curiosity, which prepares
the way for transition.
Stage two is marked by the emergence of concrete operational thinking. A child is not
yet able to make clear, moral judgments, which require additional interactions and different
experiences. Their ability to make these decisions involve more than cognitive development
alone (Kohlberg, as cited in Fowler, 1995, p. 65).
A child listening to the perspective of others should never be coerced into, ‘one right
way of thinking.’ They must be allowed to converse about situations where moral conflict is
evident and then given the freedom of personal decision‐making. A good parental model of
leadership as well as the encouraging development of a child’s competence is critical. The
mythic‐literal part of stage two becomes evident when one begins to take on stories, beliefs,
and observations that symbolize a sense of belonging within their community or social interest
group. Beliefs, attitudes, and moral rules are interpreted as linear, one‐dimensional, and literal.
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This stage of concreteness reorders the previously imaginative state as the child finds
ways of sharing their experience. One’s narrative story, marked by an increase in accuracy and
endless detail, provides meaning as to what has occurred. Fairness and justice in this stage is
based on a system of reciprocity. Although deeply affected by their personal story, little
reflective or conceptual meaning occurs. This is a literal stage marked by an overwhelming
reliance on reciprocity as the means of constructing an idealistic environment. If not put in
check, the result ranges from the need to control, perfectionism, and self‐righteousness [based
on good works], or, at the opposite end, that of being stuck in self‐abasement and a sense of
being bad. A child’s ‘negative sense of self’ may be embraced because of abuse, neglect, or
disapproval from caregivers or significant adults in their life.
Transition to stage three is indicated when contradictions take place between one’s
story and that of others, leading to reflection on the meaning of it all. As the literalism of stage
two breaks down, a new “…cognitive conceit” (e.g. Fowler, 1995, p. 150) ushers in
disillusionment with one’s previous mentors and their instructions. Conflicts between
authoritative stories must be dealt with. A mutual, interpersonal perspective emerges as the
child moves into this stage (e.g., Fowler, 1995, p. 150).
Stage three is known as ‘Synthetic Conventional Faith.’ This stage extends beyond the
family group by which one identifies with. One’s faith begins to provide a coherent orientation
of belief when dealing with complex and diverse systems: school, work, peer groups, society,
media and other ‘world‐views.’ One’s faith provides the basis for both outlook and identity.
This stage typically begins in adolescence but [unfortunately for many adults] often becomes
The Jesus Approach 43
the place of homeostasis for many. It is the conforming stage in which the values and
judgments of others are considerably important in one’s decision‐making process.
People at this stage do not have a full grasp of their identity or individual judgment;
therefore, constructing and maintaining an independent perspective apart from others is
impossible. Values and beliefs represent an ideology deeply felt but seldom objectified or
examined in an explicit or systematic way. Those with differing outlooks are viewed as a certain
‘kind’ or ‘type’ of person. Authority figures are viewed by their traditional roles: who is worthy;
who is valid? This stage discovers the emerging capacity for one to form a personal myth: one’s
‘act of becoming’ in both identity and faith by incorporating both past and future in the
creation of an ultimate environment.
Stage three raises two concerns: (1) the internalized expectations or evaluation of
others may be so compelling that one’s sense of autonomy or judgment becomes deeply
impaired, thus thwarting their identity and their role in society; (2) a betrayal [or perceived
betrayal] by God or others often results in a guilt‐ridden compensatory relationship to one’s
higher power or a loss of one’s spirituality altogether. Fidelity to God, self, and others becomes
impossible.
Three factors set the stage for transition: (1) serious disagreement between authorities
once highly valued and esteemed; (2) change in policies or practices by institutions once viewed
as both unreachable and sacred; and (3) an encounter outside of one’s experience that leads to
critical reflection of what one believes as well as how they have changed in respect to a
particular group. Oftentimes, a life cycle change precipitates re‐evaluation of self and values,
leading to transition and movement from stage three to stage four.
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Stage four is known as the Individuative‐Reflective Stage. One begins to take serious
responsibility for their commitments, beliefs, attitudes, and style of life. Unavoidable tension
marks this stage as differentiation occurs in these areas: (1) between self and group; (2) the
subjectivity of feelings vs. objectivity; (3) critical analysis [self‐actualizing] vs. actualizing in
service and well‐being for others; and (4) wrestling with commitment to relative truth vs. the
struggle to discover possibility of the absolute. Many do not move through this stage as young
adults but transition into it in their mid 30’s to 40’s. This stage is known as the Stage of Double‐
Development (e.g. Fowler, 1995, p. 182). A sense of self becomes clearly defined outside of the
context of one’s role or meaning to others. This new identity composes a ‘consciousness of
meaning’ framework whereby one is aware of both “…self (identity) and outlook (worldview)”
(p.182). Differentiation of self from others and awareness of personal reactions and judgments
mark this demythologizing stage. One’s unconscious is brought into the conscious, expanding
tolerance for others as well as worldview. One clarifies self‐boundaries and personal outlook
from that of others. The strength of this stage lies in one’s capacity to gain critical self‐
reflection as well as the ability to observe and determine outlook on life [ideology]. An
observable danger may be found within this stage: excessive confidence in one’s mind and
ability to critically think may give way to a form of narcissism. As a result, the perspectives of
others are overly simulated into one’s own world view.
Transition from stage four is marked by restlessness with both self‐image and one’s
world view. A sense of sterility and flatness is experienced which erodes the meaning one
previously served without waiver. Futile attempts are made to overpower these feelings as
stories and paradoxes continue to conflict with the ‘neatness’ of one’s identity. Life is viewed
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as more complex than what they’ve believed in the past. Transition to stage five provides one
with the opportunity to live a far more multi‐level and dialectical life than had been previously
understood.
Stage Five, ‘Conjunctive Faith,’ involves the integration of one’s self and outlook that
was previously unrecognized or suppressed in Stage IV. This stage ushers in a new level of
naiveté [not knowing]: a place where one begins to make sense of the past and present while
allowing the emergence of their deep, inner voice. As this emerges, they recognize the
prejudices and myths once built into their idealized self and are able to reframe their own
nurturing based upon the social class, faith traditions, and ethnic heritage.
Stage five is rarely reached before mid‐life, where one comes to know, “…the sacrament
of defeat and the reality of irrevocable commitments and acts” (e.g., Fowler, 1995, p. 198). This
stage sets the way for a more permeable, porous outlook as one begins to understand the
meaning of paradox and contradictions concerning truth. Attempts are made to unify
‘opposites’ concerning mind and experience. Strange truths that are ‘other’ than those
previously held are considered and allowed. One maintains both vulnerability and a desire for
closeness to others who are different [formerly a threat to one’s self‐ outlook and ultimate
truth]. New depths of spirituality and revelatory truth are experienced, and a call to justice
overrides the previous confines of social class and religious beliefs. Through the maturing
process one becomes keenly aware that life is half‐over. With that comes the innate sense of
‘passing on’ to others what one has discovered, in hopes of cultivating and generating identity
and meaning in future generations.
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This stage explodes with the possibility of expanding oneself for the sake of cultivating
new identity and meaning for self and others. The strength of stage five is the development of
one’s ability to see and choose a powerfully meaningful existence, all the while recognizing that
this existence is somewhat relative and partial. A new appreciation of ritual, myth, and symbol
by self and others is embraced as new depths of reality are internalized. Yet, from a personal
vantage point, divisions and apprehension continue as one is challenged to consider the
possibilities of working toward an all‐inclusive community. Stage V continues to remain a
divided stage: the transformed vision and outlook of the individual is forced to remain within
the untransformed world of division and strife. Fully embracing this stage can result in a
paralyzing withdrawal due to the complexity of the paradoxical discovery of ‘other’s’ truth.
Very rarely does this division of truth give way to Stage VI: the radical actualization to a
universal faith.
Stage Six is that of Universalizing Faith, where one accepts the limitations of partial truth
because they continue to be captured by an all‐comprehensive truth. The possibility of one
emerging into this stage is extremely rare. One with universalizing faith recognizes the
fractures, divisions, and frailties of human life, all the while holding onto the possibility of
bringing about an inclusive society. Symbols and rituals are appreciated and embraced as one
attempts to mediate connection between man and God. Stage six becomes:
A disciplined, activist incarnation‐ a making real and tangible‐ of the imperatives of
absolute love and justice of which stage five has partial apprehensions. The ‘self’ at
Stage VI engages in spending and being spent for the transformation of present reality
in the direction of a transcendent actuality (e.g. Fowler, 1995, p. 200).
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One who emerges into this stage challenges the criteria of normalcy. There is a vivid
sense of the transcendence which gives rise to extraordinary and unpredictable words and
actions, offering little heed to need for self‐preservation. Compassion is universalized and the
‘normal’ perception of justice is offended. One operating at this level challenges the need for
safety, survival, significance, and security of those around them. They operate from the
vantage point of an enlarged vision, initiating leadership at a level of nonviolence and ultimate
respect for humankind.
This constitutes a direct affront to the established ways of thinking, feeling, and acting.
“It is little wonder that persons best described by Stage 6 so frequently become martyrs for the
visions they incarnate” (Lifemaps, as quoted in Fowler, 1995, p. 200). They become the
actualizers of the spirit of an all inclusive and fulfilled humanity. ‘Contagious’ is the word that
describes those who create liberation zones from the shackles that bind. This includes work
within the political, social, ideological, and economic levels of society. They invite participation
in a unified effort to transform the world, and are often experienced by those they oppose as
subversive to the structures which uphold individual and corporate significance, structure, and
survival.
Many persons in this stage die at the hands of those whom they hope to change.
Universalizers are often more honored and revered after death than during their lives.
The rare persons who may be described by this stage have a special grace that makes
them seem more lucid, more simple, and yet somehow more fully human than the rest
of us…persons are ready for fellowship with persons at any of the other stages and from
any other faith tradition (as excerpted from Thomas Groome, Christian Religious
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Education, Fowler, 1995, p. 201).
Fowler mentions names such as Gandhi, Martin Luther King, Jr., Mother Theresa, and
Dietrich Bonhoeffer as those exhibiting qualities of Stage Six. He also mentions Jim Jones
[Jonestown massacre] and the Ayatollah Khomeini. The difference in leaders, he goes on to
explain, lies not in the charisma and authority each possess but rather their radical
commitment to a selfless passion in seeing a world transformed by love, justice, and a sense of
inclusiveness for all. This is a world not made in the image of humankind, but in accordance
with a divinely transcendent and powerful God, as one understands this being. Fowler goes on
to describe Stage VI as one where, “life is both loved and held to loosely” (e.g. Fowler, 1995, p.
201). He also maintains that people do not purposely set their goal toward reaching a
universalizing faith. They’re unaware, for the most part, of stages or transitions beyond where
they’re at. Surprisingly, Fowler fails to mention Jesus as part of those dedicated to radical
change in the name of love and justice. Jesus came to bridge the gap between God and
humankind, giving his life for the sake of all. He loved life, yet held it loosely when called to
give it up.
The Way of Jesus
Jesus came to save man from himself. He was holistic in his approach to healing the
body, mind, and spirit, yet saw reason to separate the parts when teaching his followers.
Jesus believes the ‘battlefield’ is the mind, and once one’s mind gives way to sin, in their
heart they have already sinned. To those he calls, heals, or confronts, he allows or produces a
crisis of faith. While alive, he recognized and addressed humankind’s total depravity, just as
Solomon described in the book of Ecclesiastes.
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Anthropologists describe a condition among ‘primitive peoples’ called ‘loss of soul.’ In
this condition a man is out of himself, unable to find either the outer connection
between humans or the inner connection to himself. He is unable to take part in his
society, its rituals, and traditions. They are dead to him, he to them. His connection to
family, totem, nature, is gone. Until he regains his soul he is not a true human. He is
‘not there.’ It is as if he had never been initiated, been given a name, come into real
being. His soul may not only be lost; it may also be possessed, bewitched, ill,
transposed into an object, animal, place, or another person. Without his soul, he has
lost the sense of belonging and the sense of belonging (e.g., Hillman, 1967, p. 43).
While watching the interview of an elderly wheelchair bound woman with
schizophrenia, Hillman notes her despairing words. She describes herself as being ‘dead’
because she has lost her heart. The psychiatrist instructs her to place her hand over her heart
to feel if it was beating. The woman responds, “That…is not my real heart” (e.g. Hillman, 1967,
p. 43).
Her words describe it all in a most primitive way: one who has lost their soul…the loving
and courageous connection to life and relationships. That is her real heart, isolated as in a glass
bottle. It is not the one pulsating within her physical body.
Jesus came to seek and save hearts. He brings a new covenant of love, which, as
Jeremiah states, is, “…written on the tablets of the heart” (Jeremiah 17: 1). He cures and calls
the souls of men by preaching, teaching, touching, healing, telling parables, weeping,
conversing, arguing, suffering, and dying: “…in short, by living to the full His own destiny, true
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to His life” (e.g. Hillman, 1967, p. 46). Jesus views mankind’s core issue as that of the heart. He
said, “For where your treasure is, there your heart will be also” (Matthew 6: 21).
Jesus came to perfect and fulfill the Law of the Old Covenant given by God to Moses on
Mount Sinai. The Ten Commandments, impossible to keep, were written on tablets of stone
and the doorposts of houses as a reminder of the Old Testament Law. Jesus came to write the
law of love on the hearts of man, establishing by example, the law of the New Covenant: love
for God and love for others. In loving God first and foremost Jesus provides the way by which
humankind can live in harmony with God, themselves, and the world around them. He points
the way to a superior ‘Gemeinschaftsgefühl’ [one’s awareness of belonging within the context
of community], as he consciously develops his disciple’s innate potentiality toward social
interest.
Jesus never purposed to be God or be like God; He purposed to follow the will of God.
While alive, he goes about his Father’s business to bring him glory. In fact, Jesus’ life and
actions are directly opposed to such an idea. In coming down to earth as a man, the second
‘Adam,’ he gives up his Deity. Before his ministry begins, Jesus is tempted in the desert by
Satan, who offers all the kingdoms of this world if he worships him. The temptation is real in
that Jesus no longer has the kingdom of Satan or this world under his power or control. Jesus
surrenders all as He takes on humanity in its fullness.
Jesus’ behavior is purposive and teleological in nature: the Greek word ‘telos’ means
‘end.’ His thoughts, feelings, and actions move in line with his life‐style goal, that is, his journey
to the Cross and subsequent resurrection. Every movement…thoughts, feelings, and actions,
express his striving after this goal.
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Jesus often approached people by revealing personal knowledge of their past. He
attempts to reorient their future by joining in helping them to understand their past. At times
he notes certain impressions, instincts, and traumas with those he’s engaging. His goal is not to
judge but to point out those elements which presuppose a consistent style of life they are
choosing. Jesus knows the art of ‘spitting in one’s soup.’ The future is certainly predictable if
they choose to do what they’d always done.
Adler also held to the pragmatic principle of consequences: “We are interested not so
much in the past as in the future (Adler, 1969, p. 39). From understanding a person’s self‐
consistency [his life style,] “…it is possible to predict his future” (e.g., Adler, 1969, p. 39). He
holds to “…an organismic approach, transactionalism, the use of a working hypothesis,
emphasis on education and reformism” (Editor Ansbacher, 1969, p. xvi). He believes that one
lives with the consequences of one’s behavior, quoting Jesus in Matthew 7: 16: “By their fruit
you will recognize them” (p. xvi).
Jesus is not satisfied to let those he loves just, ‘be:’ he is a change agent. Much like
Adler, Jesus never focuses on the psychology of possession, ‘Besitzpsychologie,’ that is, traits
that one supposedly has. Instead, he focuses on a psychology of use, ‘Gebrauchspsychologie,’
that is, how one uses their capacities in line with one’s goals (Griffith & Powers, 1984, p. 9).
Peter and James, both fishermen, are called to become fishers of men. The tax collector is
called to collect followers. The woman caught in adultery with many men becomes the woman
called in total devotion to one man: Jesus. The Pharisees and Sadducees, who are to be
teachers of the Higher Law, instead teach a law of, ‘white‐washed sepulchers.’ Jesus calls all his
followers, including his 13th disciple, out of their perceived worthlessness, ‘Minderwertigkeit,’
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to worthwhile‐ness, ‘Vollwertigkeit’ (e.g., Griffith & Powers, 1984, p. 10). Those who follow
Him are called to go from a ‘felt minus’ [inferiority, incompleteness, less‐than], to a ‘fictional
plus’ [mastery, perfection, completeness] found only in Him.
Jesus also confronts neurotic dispositions: those who give the impression of wanting to
solve their problems, but at the same time, continually choose to live in and promote their
neurotic symptom. It is both a, ‘standing still’ when unchallenged, and a ‘retreating’ when
confronted: a ‘Yes, but ____’ (Adler, Liebenau, & Stein, 2005, p. 11). Someone who is neurotic
strives solely to avoid defeat. If they never try [because of the fear of being imperfect], they
remain the most defeated of all. This is a common characteristic of one who suffers from
neurosis. In spiritual terms it is found in one who says, ‘no, Lord.’ One cannot say ‘no’ and yet
proclaim Jesus as Lord of their life all in one phrase.
Jesus calls His followers to, “…be perfect, therefore, as your heavenly Father is perfect”
(Matthew 5:48). Some interpret this as the need to become ‘like’ God, or ‘a god’ [just like
Adam and Eve]. This is not what Jesus means however, for He Himself never strives to be like
God. In fact, he lays down His divinity in becoming fully human and is challenged by religious
leaders, kings, and even his own followers to take control if it is true. He remains the suffering
servant, the Lamb of God. This is his goal, and it isn’t fictional.
Jesus challenges the guiding fictions of others by revealing their subjectively conceived,
misguided goals of success. He recognizes that humans are grounded in a position of safety and
value and that their psychological characteristics are subjective, created, and unconscious (e.g.,
Griffith & Powers, 1984, p. 12, as relayed by Ansbacher). The rich young ruler finds safety in his
riches; the invalid at the pool of Bethsaida finds safety in not being healed; and Mary finds
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safety in endless business. No matter how worthless or worthwhile their foundational values
are, Jesus addresses their concerns. They continue to seek out Jesus for the greater answer.
Some respond, some walk away, disbelieving that his way is the better way. Yet, Jesus
continues to teach in a way that they may hear, see, and choose freely.
The Way of the 13th Disciple
She has plans for what she will do with her newly found knowledge. Years spent in
school, internships, training, and supervision…she is ready. Yet, the harder she tries to forge
ahead, the more confused she gets.
Wanting, getting, doing, trying, and giving are all forcefully active….there is somewhere
to get‐ to improvement, to clarity, to health, or to God, no matter what the path. Yet
just this ‘getting’ is the first paradoxical block in the work. As we try, we prevent….the
more one aims, the farther from the target (e.g., Hillman, 1967, p. 20).
Finally, she waits, leaning harder into the breast of Jesus, to hear and know his
Heartbeat and perfect will for her life.
Committed: The Search for Completion
Man…Completing
One’s goal in life includes the creation of movement toward superiority, toward a, ‘felt
plus’ position from a, ‘felt minus position.’ “Plants, animals, and human beings strive to achieve
a goal of completion…it can be characterized …as a feeling of security, power, superiority etc.”
(e.g., Adler, Liebenau, & Stein, 2005, p. 3). The goal of completion, when correctly targeted, is
marked with a high degree of cooperation and contribution to God, others, and self. The
exploitation or suppression of self, God, or others denotes a movement toward superiority in a
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negative, egotistical way. One’s individual goal is discovered by noting the way in which they
move towards completion [as all self‐ expression is moving in the same direction].
Many roads, many ends. Many theories of change exist, each strongly adhering to their
beliefs as ‘best.’ Thirty‐six distinct psychotherapeutic systems existed in the 1950’s; today
there are over four hundred. The introduction of so many new theories leads to confusion and
a growing dissatisfaction of the limitations of these theories.
Prochaska, in his book, Changing for the Good, spent twelve years researching how
people intentionally change. His desire is to discover an integrated approach by combining:
…the profound insights of psychoanalysis, the powerful techniques of behaviorism, the
Experiential methods of cognitive therapies, the liberating philosophy of existential
analysis, and the humane relationships of humanism, [amounting to] a ‘cross‐cultural’
study of the different schools of psychology, with an eye toward integrating them (e.g.,
Prochaska, 2004, p. 23‐24).
Prochaska believes that instead of fitting the client’s issues into a particular therapeutic
model, the process of therapy should be shaped to fit one’s particular needs and personality.
He conducts more than fifty studies, discovering the basic principles underlying the structure of
self‐change occurring without therapeutic intervention (Prochaska, Norcross, and Declemente,
1994, p. 14). Thousands of people who overcame life problems are sampled, and a model for
change, drawing on the essentials of self‐change, is developed. He discovers and implements
the best ideas from many diverse therapeutic approaches by uncovering the underlying
structure for true change commonly found in both self‐directed and psychotherapeutic courses
of action. Today this model is, “…tested, revised, and improved through scores of empirical
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studies, and is currently in use by professionals around the world…a revolution in the science of
behavior change” (e.g., Prochaska, et.al., 1994, p. 14).
The foundation of this approach is the belief that change occurs when people adopt an
action‐oriented paradigm, thus overriding their failure to change due to lack of willpower and/
or motivation. Prochaska discovers that less than twenty percent of all clients involved in
behavioral change programs are truly ready for the action step, yet 90% of these programs are
designed with the action stage in mind (e.g. Prochaska, et.al. 1994, p. 15). This step, if fact, has
been the dominant focus of most programs for the past thirty to forty years.
Prochaska takes a representative sampling of fifteen high‐risk behaviors, discovering
that the underlying principles characteristic of one problem are easily transferable to other
problems. A pattern is discovered: change occurs through a series of six phases that are both
predictable and controllable, with ‘action’ being the fourth in the series of six. Each step is
critical for change to occur, and time must be given to develop and move through all phases
accordingly. Prochaska’s six steps include: “…pre‐contemplation, contemplation, preparation,
action, maintenance, and termination” (e.g. Prochaska, et.al. 1994, p. 15).
The vast majority of therapeutic approaches focus mainly on the need to change, failing
to consider what stage the client is in. Prochaska believes this to be a major flaw. He
incorporates the client’s current stage as well as the appropriate use of timely coping skills
when incorporating the steps. This is the key to change, he believes, whether change occurs
through the therapeutic process or through self‐initiation. Both forms of change are found to
have more similarities than differences. His approach has since provided self‐changers and
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psychotherapists alike with consistent and predictable steps to implementing change rather
than relying on mere intuition alone.
What Prochaska fails to include in his equation for change, however, are the spiritual
elements in the client and therapist, as well as the power of healing through a transcendent
God sent down to earth in human form.
Jesus…Completed
ONE LIFE
He was born in a stable in an obscure village,
From there He traveled less than 200 miles.
He never won an election; He never went to college,
He never owned a home; He never had a lot of money.
He became a nomadic preacher, popular opinion turned against Him.
He was betrayed by a close friend, and His other friends ran away.
He was unjustly condemned to death, crucified on a cross among common thieves
On a hill overlooking the town dump, and when dead, laid in a borrowed grave.
Nineteen centuries have come and gone, empires have risen and fallen,
Mighty armies have marched, and powerful rulers have reigned.
Yet no one has affected men as much as He.
He is the central figure of the human race,
He is the Messiah, the Son of God, and Jesus Christ. (Author Unknown)
One road, one end. His name is Jesus, the greatest healer that ever lived. His approach
is all‐encompassing, not only exceeding, but completing all of the principle theories of
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psychotherapy. “Jesus would be surprised by our current dichotomy between what is ‘spiritual’
and what is ‘psychological.’ It is this division that has gotten us into our present state of ill
affairs” (Bruno, 2000, p. xvii). Jesus’ embodied approach has no duplicate. It cannot be copied
or confined: merely embraced. It is uniquely designed to meet each truth‐seeker exactly where
they’re at. It uses the finest points of every major psychotherapeutic approach, long before
the historic figures in the field of psychotherapy discovered and named them.
Freud and Jung are psycho‐analytics much like Jesus, whose process of change included
consciousness‐raising and the use of emotional arousal. Jesus analyzes resistance and
challenges the hidden thoughts of men. His followers learn discernment and boldness within
the framework of love, just as he demonstrates. Freud and Jung, unaware of men’s secret
thoughts, used dream interpretation and free association instead. Jesus possesses, in perfect
form, the qualities of both the Humanist and the Existentialist: his deep sense of commitment
to the crowds continues to challenge his followers to become full participants in the healing
profession. Man possesses the absolute freedom of choice, but rational criteria exists which
serve as the basis for those choices. The universe operates temporarily under the powers of
darkness, but only as allowed by the God of the universe and the fulfillment of his
eschatological plan in human history.
Followers are called to join the social liberation movement of Jesus. Carl Rogers and
Rollo May picked up on the need for revolution years ago, developing their own version. They
instilled the need for clarification and reflection, empathy and warmth: benchmarks of the
humanistic approach. Jesus flawlessly displays these aspects of love, personally challenging his
followers to this day.
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Jesus gravitates toward the use of Gestalt and Experiential methods. On any particular
day, his followers observe Him making impeccable use of emotional catharsis then quietly
slipping away to a place for self‐reflection and re‐evaluation. Fritz Perls and Arthur Janov were
familiar with arousal and used it well. They stressed the power of choice, confrontation, and
feedback, then challenged their clients to remain focused. Jesus’ followers continue to learn
how perfectly he does these things, and how much practice it takes.
Jesus models the Cognitive Approach by educating, challenging, and restructuring the
thoughts of men. His followers observe his uncanny ability to identify dysfunctional thoughts,
[theirs included], and turn them around. Like Jesus, Albert Ellis and Aaron Beck did well in
stressing the need for countering and self, re‐evaluation. They educated and restructured the
thoughts of their clients in the best way they knew how.
Finally, Jesus’ approach is action oriented! B.F. Skinner and Joseph Wolpe are credited
with the techniques of reward and punishment based on behavior change [or lack of], but Jesus
is unmatched! His behavioral approach continues to teach us the importance of controlling
one’s environment of change and countering temptation when it comes. He teaches
assertiveness and self‐control by example, reinforcing his followers by his love and a deep sense
of centeredness and peace. He is the master of relaxation techniques: followers need only to
read his book [the Bible] for further instructions. As disciples continue their daily training, the
hope of seeing and reflecting more of Him in themselves and others is realized.
Jesus did not believe in, ‘many roads, one end.’ He met the problems of life successfully
as He chose to go about His Father’s business. Coming down in the form of humanity, he fulfills
that purpose until his death as the Savior of all mankind. The meaning of his life is guided by
The Jesus Approach 59
interest in others and seeking their cooperation in continuing to spread his message of love and
salvation throughout the centuries.
He came, proclaiming that his entrance into the earthly realm, born the illegitimate child
of a virgin teen, literally ‘pulled down’ the Kingdom of Heaven onto this earth. His message is
clear and unequivocal: join his army and kingdom invasion, or forever remain within the
confines of the kingdom of this world. Jesus meets people where they are at and challenges
them to make a decision from a kingdom perspective: choose which kingdom they will serve
and take action. He brings the unconscious to the conscious level whereby both choice and
change becomes the sole responsibility of each individual He encounters. The apostle Paul
writes in 1 Corinthians 10: 13 that all mankind face the same trials in this life: “No temptation
has seized you except what is common to man” (NIV). He addresses his family, calls disciples,
confronts teachers of the Law, and attracts the crowds at an unequivocal pace. Even Herod and
Pontius Pilate are confronted with what to do with this man, Jesus: they, too, are called to
choose. Jesus offers strong, guiding support as well as unconditional love to those who choose
to follow him. He coaches by example, encouraging his followers to reach their greatest
potential.
Jesus does not use a formula for change, He is the change. Throughout his life he moves
toward his final goal: Jerusalem. He is, and continues to be, a man of mission: one road, one
end. After his resurrection and just prior to his ascension, Jesus presented his maintenance
program to his followers: wait in the upper room for the presence of the Holy Spirit to endow
them with power from Heaven. His direction and purpose is clear, as written in Matthew 28:
18‐20:
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All authority in heaven and earth has been given to me. Therefore go and make
disciples of all nations, baptizing them in the name of the Father and of the Son and of
the Holy Spirit, and teaching them to obey everything I have commanded you. And
surely I am with you always, to the very end of the age.
Is there a termination stage? Not likely: his followers merely complete the transition
stage called ‘death,’ where their mortal bodies become dust in the grave and their spirits go on
to eternal life as part of the, “…great cloud of witnesses” (Hebrews 12: 1). Alfred Adler states:
The mark of all true ‘meanings of life’ is that they are common meanings; they are
meanings in which others can share and meanings which others can accept as valid. A
good solution of the problems of life will always clear the way for others also; for in it
we shall see common problems met in a successful way…The meaning expressed in such
a life will always be, ‘Life means‐ to contribute to the whole’ (Adler, 1980, p. 9).
Lester Luborsky, a University of Pennsylvania psychologist, concludes that all legitimate
therapeutic modalities produce an outcome that is both favorable and nearly equivalent in
nature. He declares that no single approach could be clinically adequate for all presenting
problems, people, and situations. According to Prochaska, further studies support this
conclusion: “…no one has ever demonstrated that one therapeutic approach is consistently
superior to another” (e.g., Prochaska, 1994, p. 23). Jesus, if he were here, would beg to differ:
“I am the way, the truth and the life” (John 14:6). He does not say he is a way…one of many: he
is ‘the way.’
Jesus’ healing is complete, encompassing man in his mortality as a spiritually created
being. His approach alone provides an overall guiding theory and an integrated approach to
The Jesus Approach 61
life. In studying the four Gospel accounts of Jesus ministry, no examples of partial healing can
be found. He raises the dead and heals the sick, calling his disciples to do the same. These
Gospels (Matthew, Mark, Luke, and John), as well as the entire New Testament cite examples of
those who choose not to follow, thereby going their own way, as well as examples of those who
choose to suffer and/or give their life for Christ rather than reject Him. Therefore, one
concludes that Christ‐followers will also have their share of problems, for Jesus says: “He
causes the sun to rise on the evil and the good, and sends rain on the righteous and the
unrighteous” (NIV: Mt. 5: 45). He provides the way to live a centered and powerfully effective
life of freedom within the confines of this earthly realm.
The 13th Disciple…Completing What’s Been Completed
The woman has been passionately transformed into a Christ‐follower. She is Jesus’ 13th
disciple, and he embraces her in all her human frailties and triumphs. She has seen and heard
too much…experienced too much intimacy with the God‐man, the lover of her soul, to turn
back. She, as well as the other twelve, continues to grow, experiencing inexpressible joy as well
as indescribable loss along her ‘road to the Cross.’ Her intense feelings speak to the intensity of
her personal journey toward Jerusalem. It is the road less‐traveled, the one not proclaimed by
those who preach a gospel of ‘name it and claim it’ or ‘your best life yet.’ Now, she travels the
narrow way, contending for the prize set before her. She invites others to take their place on
the narrow road and journey the path of Jesus, fighting for freedom with the eternal Spirit that
lives within each human being. “They, and us along with them, can no longer pretend we don’t
understand, we don’t know enough, we are not capable enough—‘it’s show time’” (Reardon,
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2005, p. 20) “The church is liberator rather than custodian of salvation. It unlocks the
treasure” (e.g. Reardon, 2005, p. 3).
She has learned and continues to learn this lesson every day. The moment she attempts
to claim it is the moment she loses the essence of the treasure itself. She continues to be ‘his
best voice’ she can be. She acts holy because she is holy, and is determined to live out the
essence of that truth. She is a child of the light and not of darkness, bringing that light
wherever she goes. She is a woman of unity, sometimes bringing the God‐mans’ sword of
division in order to produce incomprehensible oneness.
One road, one end. This disciple’s search for both meaning and significance, as relayed
in Sections One and Two, is relatively easy to describe after thirty‐five years of journeying. In
no way does this imply the road is easy, only that looking back she can finally see how the
confusing puzzle pieces eventually fit together. The difficulty lies in describing this disciple’s
understanding and use of The Jesus Approach to other Christ‐based therapists desiring to heal
like he did. There are, however, distinctive aspects to this approach which form the guiding‐
lines for diagnosis, treatment plan, and goals.
The Journeys’ End
The therapeutic stance is to come alongside others, offering encouragement and hope
as coaches or fellow‐journeymen rather than agents responsible for change. This empowers
clients to believe in themselves and removes the invisible [but ever present] barriers of
superiority within the therapeutic relationship. B.F. Skinner, a strong behavioral psychologist,
strongly opposes helping those who are perfectly able to help themselves. Therapists who do
so disempower their client from being their own best, ‘change agent.’
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The goal of PsychoSpiritual Therapy aims for an intense realization of ultimate truth by
transcending one’s ego to go beyond causal truths: how did I get this way; who is to blame;
what should I do now? It seeks to form a complimentary relationship between a deep and
abiding relationship to God and one’s personal destiny within a larger story [that being
meaning, significance, and completeness].
The Jesus Approach 64
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