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The Jesus Approach 1

Running head: THE JESUS APPROACH

The Jesus Approach: A 13TH Disciple Perspective

Debra Karen Kullberg

Adler Graduate School of Minnesota


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!


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.


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


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


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


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:


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.


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


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


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


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


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


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


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.


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.


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


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.


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’).


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!


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.


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


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


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


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


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.


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


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


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.


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.


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.


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.


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


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


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‐


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


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


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):


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:


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


(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.


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 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.


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


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.


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).


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


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.


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


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.


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,’


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


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


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


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


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


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.


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


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:


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


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,


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.’


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].


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