Steve​ ​Galloway,​ ​Page​ ​1

APPROACH​ ​TO​ ​COUNSELING Personality​ ​Theory Summary In​ ​summary,​ ​a​ ​personality​ ​theory​ ​must​ ​have​ ​an​ ​accurate​ ​understanding​ ​of​ ​man, which​ ​only​ ​come​ ​by​ ​acknowledging​ ​God​ ​as​ ​creator,​ ​the​ ​sin​ ​of​ ​man,​ ​the​ ​consequences​ ​of sin,​ ​and​ ​the​ ​hope​ ​through​ ​Jesus​ ​Christ.​ ​ ​Although,​ ​“All​ ​Scripture​ ​is​ ​breathed​ ​out​ ​by​ ​God and​ ​profitable​ ​for​ ​teaching,​ ​for​ ​reproof,​ ​for​ ​correction,​ ​and​ ​for​ ​training​ ​in​ ​righteousness,” it​ ​does​ ​not​ ​provide​ ​all​ ​truth​ ​for​ ​every​ ​subject,​ ​for​ ​God​ ​conceals​ ​things​ ​for​ ​man​ ​to​ ​search things​ ​out​ ​(2​ ​Tim​ ​3:16;​ ​Prov​ ​25:2).​ ​ ​Similarly,​ ​secular​ ​psychology​ ​does​ ​not​ ​provide​ ​a complete​ ​image​ ​of​ ​man​ ​and​ ​nature;​ ​however,​ ​it​ ​does​ ​provide​ ​insight​ ​into​ ​personality,​ ​if nothing​ ​else​ ​through​ ​biography​ ​of​ ​the​ ​theorists.​ ​ ​Christians​ ​should​ ​examine​ ​these theories,​ ​think​ ​Christianly​ ​about​ ​them,​ ​and​ ​then​ ​determine​ ​what​ ​is​ ​useful​ ​to​ ​incorporate with​ ​the​ ​biblical​ ​anthropology​ ​to​ ​have​ ​a​ ​fuller​ ​understanding​ ​and​ ​a​ ​useful​ ​tool​ ​to​ ​reach out​ ​to​ ​hurting​ ​souls.​ ​ ​After​ ​all,​ ​“they​ ​summarize​ ​what​ ​we​ ​know​ ​and​ ​believe​ ​that​ ​we​ ​are seeking​ ​to​ ​accomplish,​ ​and​ ​how​ ​we​ ​go​ ​about​ ​reaching​ ​our​ ​goals.”1​ ​ ​From​ ​a​ ​therapy perspective,​ ​the​ ​most​ ​prominent​ ​theory​ ​to​ ​incorporate​ ​with​ ​Christianity​ ​is​ ​cognitive behavioral​ ​therapy. In​ ​Relation​ ​to​ ​Scripture In​ ​the​ ​beginning​ ​when​ ​God​ ​creates,​ ​he​ ​does​ ​so​ ​by​ ​creating​ ​all​ ​from​ ​nothing, speaking​ ​everything​ ​into​ ​existence,​ ​which​ ​means​ ​that​ ​his​ ​word​ ​creates​ ​all,​ ​sustains​ ​all, and​ ​is​ ​dependent​ ​upon​ ​God​ ​(Gen​ ​1:2-3,​ ​6,​ ​9,​ ​11,​ ​14,​ ​20,​ ​24,​ ​26;​ ​Neh​ ​9:6,​ ​Job​ ​38:4;​ ​Heb 11:3;​ ​Eph​ ​4:6).​ ​God​ ​creates​ ​man​ ​by​ ​speaking​ ​again,​ ​but​ ​adds​ ​something​ ​unique.​ ​ ​God states,​ ​“Let​ ​us​ ​make​ ​man​ ​in​ ​our​ ​image,”​ ​and​ ​“after​ ​our​ ​likeness”​ ​(Gen​ ​1:26).​ ​The​ ​image of​ ​God​ ​indicates​ ​soul​ ​or​ ​spirit,​ ​physical​ ​powers​ ​or​ ​faculties,​ ​intellectual​ ​and​ ​moral integrity,​ ​body,​ ​and​ ​dominion​ ​over​ ​the​ ​lower​ ​creation.​ ​Hodge​ ​explains​ ​that​ ​this​ ​image includes​ ​characteristics​ ​such​ ​as​ ​cognitive​ ​behavior,​ ​moral​ ​thought,​ ​and​ ​a​ ​soul​ ​or​ ​spirit, which​ ​relates​ ​to​ ​God​ ​as​ ​Spirit​ ​and​ ​includes​ ​the​ ​conscience,​ ​the​ ​will,​ ​and​ ​reasoning​ ​ability. 2 ​ ​ ​Furthermore,​ ​characteristics​ ​of​ ​the​ ​soul​ ​indicate​ ​something​ ​unseen,​ ​spirituality,​ ​and

Gary​ ​R.​ ​Collins,​ ​Christian​ ​Counseling:​ ​A​ ​Comprehensive​ ​Guide​,​ ​3rd​ ​ed. (Nashville,​ ​Tenn.:​ ​Thomas​ ​Nelson,​ ​2007),​ ​75. 1

Charles​ ​Hodge,​ ​Systematic​ ​Theology​ ​(Oak​ ​Harbor:​ ​Logos​ ​Research​ ​Systems,

2

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immortality.3 God​ ​creates​ ​man​ ​with​ ​two​ ​dimensions,​ ​the​ ​soul​ ​and​ ​the​ ​body,​ ​forming​ ​one personality.​ ​ ​The​ ​body​ ​without​ ​a​ ​soul​ ​is​ ​nothing​ ​but​ ​a​ ​corpse;​ ​likewise,​ ​a​ ​soul​ ​without​ ​a body​ ​lacks​ ​physical​ ​existence;​ ​therefore,​ ​the​ ​soul​ ​is​ ​the​ ​essence​ ​of​ ​the​ ​body.4​ ​ ​In​ ​addition, man​ ​has​ ​the​ ​capacity​ ​to​ ​think,​ ​feel,​ ​choose,​ ​and​ ​act,​ ​all​ ​driven​ ​from​ ​a​ ​moral​ ​capacity​ ​or conscience​ ​with​ ​a​ ​capacity​ ​for​ ​knowing​ ​proper​ ​and​ ​improper​ ​behavior​ ​as​ ​God intrinsically​ ​provides​ ​through​ ​creation.5​ ​ ​With​ ​the​ ​bombardment​ ​of​ ​false​ ​doctrines,​ ​and essentially​ ​the​ ​sin​ ​nature,​ ​there​ ​is​ ​no​ ​wonder​ ​people​ ​question​ ​their​ ​identity.​ ​ ​As​ ​Francis Schaeffer​ ​states,​ ​ ​“It​ ​is​ ​on​ ​the​ ​basis​ ​of​ ​being​ ​made​ ​in​ ​the​ ​image​ ​of​ ​God​ ​that​ ​everything​ ​is open​ ​to​ ​man.​ ​ ​Suddenly​ ​personality​ ​does​ ​not​ ​slip​ ​through​ ​my​ ​fingers.​ ​ ​I​ ​understand​ ​the possibility​ ​of​ ​fellowship​ ​and​ ​of​ ​personality.”6​ ​ ​Nonetheless,​ ​the​ ​image​ ​of​ ​God​ ​provides man​ ​with​ ​his​ ​dichotomous​ ​nature​ ​and​ ​thus​ ​answers​ ​the​ ​question​ ​regarding​ ​his​ ​true identity. The​ ​origin​ ​of​ ​sin​ ​is​ ​essential​ ​to​ ​answer​ ​the​ ​question​ ​concerning​ ​the​ ​problems​ ​of this​ ​world​ ​and​ ​how​ ​that​ ​relates​ ​to​ ​personality.​ ​ ​God​ ​creates​ ​man​ ​with​ ​a​ ​nature​ ​of​ ​free​ ​will, as​ ​he​ ​gives​ ​man​ ​a​ ​choice​ ​to​ ​obey​ ​or​ ​disobey​ ​in​ ​regards​ ​to​ ​the​ ​food​ ​he​ ​eats​ ​from​ ​the garden​ ​(Gen​ ​2:16).​ ​ ​God​ ​creates​ ​a​ ​perfect​ ​man​ ​and​ ​gives​ ​him​ ​perfect​ ​freedom,​ ​which makes​ ​evil​ ​possible​ ​as​ ​man​ ​has​ ​a​ ​choice​ ​to​ ​be​ ​obedient​ ​or​ ​disobedient​ ​to​ ​God,​ ​and disobedience​ ​to​ ​God​ ​has​ ​severe​ ​consequences​ ​to​ ​the​ ​world​ ​in​ ​which​ ​man​ ​lives. The​ ​first​ ​consequence​ ​of​ ​sin​ ​is​ ​a​ ​broken​ ​relationship​ ​between​ ​man​ ​and​ ​God,​ ​as Adam​ ​illustrates​ ​when​ ​he​ ​hides​ ​from​ ​God,​ ​not​ ​wanting​ ​to​ ​fellowship​ ​with​ ​him,​ ​after disobeying​ ​his​ ​word​ ​(Gen​ ​3:8).​ ​ ​Adam​ ​receives​ ​knowledge​ ​of​ ​evil,​ ​and​ ​one​ ​may​ ​consider his​ ​new​ ​thoughts​ ​as​ ​worry,​ ​anxiety,​ ​guilt,​ ​shame,​ ​and​ ​fear​ ​as​ ​he​ ​hides​ ​from​ ​God​ ​and recognizes​ ​his​ ​nakedness.​ ​ ​God​ ​warns​ ​Adam​ ​that​ ​he​ ​will​ ​die​ ​if​ ​he​ ​eats​ ​from​ ​the​ ​tree​ ​of knowledge​ ​of​ ​good​ ​and​ ​evil,​ ​and​ ​although​ ​he​ ​does​ ​not​ ​die​ ​instantly,​ ​he​ ​dies​ ​spiritually, meaning​ ​there​ ​is​ ​a​ ​need​ ​for​ ​purification​ ​(Gen​ ​2:17;​ ​Eph​ ​2:1;​ ​Heb​ ​1:3,​ ​9:14,​ ​10:22).​ ​ ​Sin also​ ​divides​ ​the​ ​relationships​ ​with​ ​other​ ​people,​ ​as​ ​animosity​ ​grew​ ​between​ ​Adam​ ​and Eve​ ​as​ ​he​ ​blames​ ​her​ ​for​ ​the​ ​sin​ ​(Gen​ ​3:12).​ ​ ​Furthermore,​ ​this​ ​sin​ ​affects​ ​the​ ​world​ ​in Inc.,​ ​1997),​ ​2:96. R.​ ​Laird​ ​Harris,​ ​Gleason​ ​Leonard​ ​Archer​ ​and​ ​Bruce​ ​K.​ ​Waltke,​ ​Theological Wordbook​ ​of​ ​the​ ​Old​ ​Testament,​ ​electronic​ ​ed.​ ​(Chicago:​ ​Moody​ ​Press,​ ​1999,​ ​c1980), 010. 3

David​ ​Noel​ ​Freedman,​ ​The​ ​Anchor​ ​Yale​ ​Bible​ ​Dictionary​ ​(New​ ​York: Doubleday,​ ​1996,​ ​c1992),​ ​1:768. 4

Norman​ ​L.​ ​Geisler,​ ​Systematic​ ​Theology,​ ​(Grand​ ​Rapids:​ ​Bethany​ ​House, 2004),​ ​vol.​ ​3:77. 5

Francis​ ​A.​ ​Schaeffer,​ ​The​ ​Complete​ ​Works​ ​of​ ​Francis​ ​A.​ ​Schaeffer:​ ​A Christian​ ​Worldview,​ ​electronic​ ​ed.​ ​(Westchester,​ ​Ill.:​ ​Crossway​ ​Books,​ ​1996,​ ​c1982). 6

Steve​ ​Galloway,​ ​Page​ ​3

which​ ​he​ ​lives,​ ​thus​ ​creating​ ​the​ ​problem​ ​with​ ​the​ ​world​ ​today.​ ​ ​After​ ​Adam​ ​sins,​ ​God curses​ ​the​ ​ground,​ ​thus​ ​producing​ ​thorns​ ​and​ ​thistles,​ ​creating​ ​hard​ ​work​ ​as​ ​a​ ​requirement for​ ​food;​ ​for​ ​before​ ​the​ ​fall,​ ​they​ ​could​ ​eat​ ​from​ ​any​ ​tree​ ​but​ ​one,​ ​and​ ​now​ ​he​ ​must​ ​till​ ​the soil​ ​and​ ​eat​ ​plants​ ​of​ ​the​ ​field​ ​for​ ​the​ ​rest​ ​of​ ​his​ ​life​ ​(Gen​ ​3:17-19,​ ​2:16).​ ​However,​ ​the image​ ​of​ ​God​ ​upon​ ​humanity​ ​still​ ​gives​ ​an​ ​individual​ ​value,​ ​regardless​ ​of​ ​sinful​ ​nature.7 Even​ ​though​ ​God​ ​can​ ​eliminate​ ​sin​ ​altogether,​ ​he​ ​chooses​ ​to​ ​have​ ​a​ ​plan​ ​of redemption​ ​so​ ​man​ ​still​ ​has​ ​a​ ​choice​ ​to​ ​be​ ​obedient.​ ​ ​Immediately​ ​after​ ​confronting​ ​Adam of​ ​his​ ​sin,​ ​God​ ​announces​ ​his​ ​plan​ ​of​ ​redemption,​ ​in​ ​which​ ​he​ ​will​ ​use​ ​the​ ​women​ ​to deliver​ ​(Gen​ ​3:15).​ ​ ​God​ ​chooses​ ​to​ ​set​ ​this​ ​plan​ ​in​ ​motion​ ​to​ ​redeem​ ​humanity​ ​from​ ​sin and​ ​its​ ​wrath,​ ​including​ ​the​ ​redemption​ ​of​ ​creation,​ ​by​ ​sending​ ​his​ ​Son​ ​Jesus​ ​as substitution​ ​and​ ​propitiation​ ​for​ ​the​ ​sin​ ​of​ ​humanity​ ​(Heb​ ​2:17;​ ​1​ ​John​ ​2:2,​ ​4:10).​ ​ ​God informs​ ​us​ ​of​ ​a​ ​plan​ ​through​ ​time​ ​to​ ​unite​ ​everything​ ​back​ ​to​ ​him​ ​at​ ​its​ ​origins​ ​(Eph 1:10). The​ ​Scriptures​ ​are​ ​apparent​ ​that​ ​since​ ​the​ ​fall​ ​of​ ​Adam,​ ​humanity​ ​suffers​ ​from the​ ​consequences,​ ​with​ ​most​ ​of​ ​their​ ​effort​ ​attempting​ ​to​ ​overcome​ ​the​ ​curse.​ ​ ​There​ ​is hope​ ​for​ ​the​ ​future​ ​through​ ​God’s​ ​redemptive​ ​plan​ ​of​ ​Jesus.​ ​Jesus​ ​is​ ​God​ ​the​ ​Son,​ ​who possesses​ ​all​ ​the​ ​characteristics​ ​of​ ​God,​ ​yet​ ​humbles​ ​himself​ ​to​ ​become​ ​man​ ​(Phil​ ​2:8). Jesus​ ​was​ ​tempted​ ​in​ ​every​ ​way,​ ​yet​ ​remains​ ​without​ ​sin​ ​(Heb​ ​4:15).​ ​Although​ ​he deserves​ ​no​ ​penalty​ ​from​ ​God,​ ​he​ ​was​ ​sent​ ​by​ ​God​ ​specifically​ ​to​ ​die​ ​on​ ​the​ ​cross​ ​as​ ​a ransom​ ​for​ ​humanity,​ ​out​ ​of​ ​the​ ​love​ ​of​ ​God​ ​for​ ​his​ ​creation​ ​to​ ​satisfy​ ​his​ ​own​ ​wrath (John​ ​3:16-18;​ ​Mark​ ​10:45;​ ​Rom​ ​5:8;​ ​1​ ​John​ ​4:9-10;​ ​2​ ​Cor​ ​5:21,​ ​Rom​ ​3:25-26,​ ​5:19, 8:3).​ ​ ​Three​ ​days​ ​after​ ​his​ ​crucifixion,​ ​Jesus​ ​rose​ ​from​ ​the​ ​dead​ ​by​ ​the​ ​grace​ ​of​ ​God​ ​to illustrate​ ​his​ ​victory​ ​over​ ​death,​ ​which​ ​is​ ​the​ ​curse​ ​of​ ​eating​ ​of​ ​the​ ​forbidden​ ​tree​ ​(Matt 28:6;​ ​Gen​ ​2:17).​ ​ ​This​ ​shows​ ​God’s​ ​approval​ ​of​ ​Jesus’​ ​sacrifice​ ​in​ ​hope​ ​that​ ​all​ ​will repent​ ​and​ ​believe​ ​(Rom​ ​1:4,​ ​4:25).​ ​ ​There​ ​is​ ​hope​ ​for​ ​the​ ​problem​ ​with​ ​the​ ​world,​ ​and​ ​it is​ ​through​ ​the​ ​redemption​ ​of​ ​Jesus.8 An​ ​adequate​ ​theory​ ​of​ ​personality​ ​begins​ ​with​ ​a​ ​biblical​ ​anthropology​ ​of​ ​man. Furthermore,​ ​it​ ​answers​ ​the​ ​questions:​ ​Who​ ​am​ ​I?​ ​Why​ ​am​ ​I​ ​here?​ ​What​ ​is​ ​wrong​ ​with the​ ​world,​ ​and​ ​me?​ ​Is​ ​there​ ​hope?​ ​ ​However,​ ​the​ ​Bible​ ​is​ ​a​ ​foundation​ ​for​ ​answers regarding​ ​humanity,​ ​but​ ​does​ ​not​ ​provide​ ​all​ ​truths.​ ​ ​Although​ ​psychological​ ​theories​ ​are prone​ ​to​ ​error,​ ​and​ ​fail​ ​to​ ​adequately​ ​account​ ​for​ ​the​ ​sin​ ​nature,​ ​those​ ​seeking​ ​a​ ​fuller understanding​ ​of​ ​the​ ​human​ ​person​ ​should​ ​explore​ ​psychological​ ​theories​ ​with​ ​a​ ​proper understanding​ ​of​ ​Scripture​ ​as​ ​the​ ​lens​ ​to​ ​filter​ ​the​ ​information​ ​and​ ​seek​ ​the​ ​truth​ ​it​ ​offers. In​ ​Relation​ ​to​ ​Secular​ ​Theory Ultimately,​ ​my​ ​theory​ ​of​ ​personality​ ​differs​ ​from​ ​personality​ ​theories​ ​found​ ​in textbooks​ ​in​ ​the​ ​anthropology​ ​of​ ​man,​ ​in​ ​particular​ ​the​ ​image​ ​of​ ​God​ ​and​ ​sin​ ​nature. Francis​ ​A.​ ​Schaeffer,​ ​The​ ​Complete​ ​Works​ ​of​ ​Francis​ ​A.​ ​Schaeffer.

7

The​ ​information​ ​concerning​ ​Jesus​ ​overlaps​ ​from​ ​beginning​ ​to​ ​end,​ ​and​ ​is intentional​ ​as​ ​a​ ​reminder​ ​of​ ​the​ ​importance​ ​of​ ​focusing​ ​on​ ​Jesus,​ ​and​ ​that​ ​it​ ​all​ ​begins​ ​and ends​ ​with​ ​Jesus,​ ​as​ ​there​ ​is​ ​nothing​ ​more​ ​important​ ​than​ ​salvation. 8

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Sigmund​ ​Freud,​ ​who​ ​is​ ​the​ ​founder​ ​of​ ​the​ ​psychoanalytical​ ​theories,​ ​splits​ ​the​ ​personality into​ ​the​ ​id,​ ​ego,​ ​and​ ​superego.​ ​ ​The​ ​mental​ ​processes​ ​Freud​ ​describes​ ​concerning​ ​dreams and​ ​hypnosis​ ​with​ ​the​ ​unconscious​ ​relate​ ​to​ ​scripture​ ​about​ ​deceiving​ ​self​ ​(Jer​ ​17:9).9 Furthermore,​ ​splitting​ ​the​ ​personality​ ​into​ ​the​ ​id,​ ​ego,​ ​and​ ​superego​ ​has​ ​no​ ​biblical reference,​ ​but​ ​may​ ​explain​ ​the​ ​cognitive​ ​processes​ ​in​ ​a​ ​manner​ ​that​ ​is​ ​good.​ ​ ​On​ ​the​ ​other hand,​ ​the​ ​psychoanalytical​ ​view​ ​of​ ​sexuality​ ​as​ ​a​ ​motivating​ ​factor​ ​is​ ​not​ ​biblical​ ​and​ ​is not​ ​a​ ​valid​ ​description​ ​of​ ​the​ ​nature​ ​of​ ​man. The​ ​next​ ​psychodynamic​ ​theorist​ ​is​ ​Carl​ ​Jung,​ ​the​ ​founder​ ​of​ ​analytical psychology,​ ​which​ ​has​ ​two​ ​components​ ​to​ ​its​ ​personality​ ​theory;​ ​these​ ​are​ ​introversion, which​ ​shows​ ​an​ ​inward​ ​interest,​ ​and​ ​extraversion,​ ​that​ ​shows​ ​an​ ​outward​ ​interest.10​ ​ ​Jung distinguishes​ ​four​ ​functions​ ​of​ ​the​ ​conscious​ ​that​ ​can​ ​function​ ​in​ ​introversion​ ​or extraversion​ ​manner:​ ​the​ ​thinking​ ​function​ ​concerns​ ​itself​ ​with​ ​rationality;​ ​the​ ​feeling function​ ​centers​ ​on​ ​value;​ ​the​ ​sensation​ ​function​ ​focuses​ ​on​ ​the​ ​senses;​ ​and​ ​the​ ​intuitive function​ ​calculates​ ​possibilities​ ​in​ ​the​ ​future.11​ ​ ​Jung​ ​believes​ ​the​ ​unconscious​ ​is incomprehensible​ ​and​ ​the​ ​conscious​ ​has​ ​to​ ​describe​ ​it​ ​through​ ​its​ ​relationship.12 Furthermore,​ ​he​ ​divides​ ​the​ ​unconscious​ ​into​ ​the​ ​personal​ ​and​ ​collective;​ ​the​ ​personal​ ​is suppression​ ​of​ ​past​ ​events,​ ​and​ ​the​ ​collective​ ​is​ ​a​ ​collection​ ​of​ ​experiences​ ​of​ ​humanity, but​ ​excluding​ ​personal​ ​experience.13​ ​Many​ ​Christians​ ​embrace​ ​Jung’s​ ​philosophy regarding​ ​the​ ​care​ ​of​ ​the​ ​souls,​ ​even​ ​though​ ​Jung​ ​fails​ ​to​ ​embrace​ ​Christianity.14 However,​ ​his​ ​theories​ ​concerning​ ​the​ ​conscious​ ​and​ ​functions​ ​may​ ​be​ ​of​ ​value​ ​to understand​ ​the​ ​mind.​ ​ ​On​ ​the​ ​other​ ​hand,​ ​my​ ​view​ ​of​ ​personality​ ​is​ ​contradictory​ ​because of​ ​his​ ​inward​ ​focus​ ​on​ ​man​ ​without​ ​the​ ​authority​ ​of​ ​God. The​ ​last​ ​psychodynamic​ ​theorist​ ​is​ ​Alfred​ ​Adler,​ ​who​ ​is​ ​the​ ​founder​ ​of individual​ ​psychology​ ​with​ ​its​ ​hypothesis​ ​of​ ​the​ ​inferiority​ ​complex​ ​and​ ​the​ ​need​ ​to compensate​ ​for​ ​substandard​ ​feelings.15​ ​ ​Adler​ ​believes​ ​in​ ​a​ ​herd​ ​mentality,​ ​in​ ​that​ ​human have​ ​the​ ​need​ ​to​ ​belong,​ ​and​ ​their​ ​behavior​ ​occurs​ ​in​ ​social​ ​settings;​ ​in​ ​addition,​ ​human David​ ​G.​ ​Benner​ ​and​ ​Peter​ ​C.​ ​Hill,​ ​Baker​ ​Encyclopedia​ ​of​ ​Psychology​ ​& Counseling,​ ​2nd​ ​ed.,​ ​Baker​ ​reference​ ​library​ ​(Grand​ ​Rapids,​ ​Baker​ ​Books,​ ​1999),​ ​935. 9

Robert​ ​Frager​ ​and​ ​James​ ​Fadiman,​ ​Personality​ ​and​ ​Personal​ ​Growth,​ ​6th​ ​ed. (Upper​ ​Saddle​ ​River:​ ​Pearson​ ​Prentice​ ​Hall,​ ​2005),​ ​61. 10

Ibid.,​ ​62.

11

Ibid.,​ ​64.

12

Benner,​ ​Baker​ ​Encyclopedia​ ​of​ ​Psychology​ ​&​ ​Counseling,​ ​77.

13

Stanton​ ​L.​ ​Jones​ ​and​ ​Richard​ ​E.​ ​Butman,​ ​Modern​ ​Psychotherapies:​ ​A Comprehensive​ ​Christian​ ​Appraisal​ ​(Downers​ ​Grove:​ ​InterVarsity​ ​Press,​ ​1991),​ ​128-29. 14

Frager​ ​and​ ​Fadiman,​ ​Personality​ ​and​ ​Personal​ ​Growth​,​ ​95.

15

Steve​ ​Galloway,​ ​Page​ ​5

socialization​ ​is​ ​biologically​ ​necessary​ ​for​ ​survival​ ​due​ ​to​ ​human​ ​weakness​ ​and​ ​inability to​ ​develop​ ​quickly.16​ ​ ​Individual​ ​psychology​ ​states​ ​that​ ​the​ ​individual​ ​person​ ​has​ ​a distinctive​ ​personality,​ ​and​ ​mental​ ​structures​ ​cannot​ ​divide​ ​the​ ​personality​ ​separately from​ ​the​ ​whole;​ ​therefore,​ ​it​ ​is​ ​humanistic​ ​and​ ​holistic.17 Although​ ​Adler​ ​views​ ​God​ ​as​ ​a​ ​fantasy​ ​that​ ​symbolize​ ​a​ ​superiority​ ​complex, he​ ​appreciates​ ​the​ ​application​ ​of​ ​religion​ ​in​ ​that​ ​it​ ​is​ ​a​ ​social​ ​environment​ ​and​ ​supports the​ ​increase​ ​of​ ​social​ ​interest.18​ ​ ​From​ ​a​ ​Christian​ ​perspective,​ ​Adler​ ​does​ ​implement individual​ ​responsibility​ ​and​ ​stresses​ ​social​ ​relationships​ ​as​ ​affecting​ ​the​ ​individual.19 Furthermore,​ ​his​ ​theory​ ​brings​ ​an​ ​explanation​ ​of​ ​what​ ​happens​ ​through​ ​the​ ​purpose​ ​it serves,​ ​as​ ​well​ ​as​ ​goal-oriented​ ​direction​ ​for​ ​individuals.​ ​ ​This​ ​also​ ​fits​ ​within​ ​a​ ​Christian worldview,​ ​understanding​ ​that​ ​God​ ​has​ ​a​ ​plan​ ​with​ ​what​ ​happens,​ ​and​ ​having​ ​a​ ​goal​ ​of glorifying​ ​God.20 Examining​ ​the​ ​humanistic​ ​psychologies,​ ​Carl​ ​Rogers​ ​is​ ​the​ ​developer​ ​of person-centered​ ​therapy.​ ​ ​Rogers​ ​believes​ ​that​ ​a​ ​person​ ​establishes​ ​identity​ ​by​ ​examining their​ ​personal​ ​experiences.21​ ​ ​He​ ​also​ ​believes​ ​that​ ​therapy​ ​is​ ​a​ ​self-directing​ ​process​ ​that takes​ ​place​ ​exclusively​ ​within​ ​the​ ​client​ ​as​ ​the​ ​therapist​ ​guides​ ​the​ ​process​ ​of​ ​the development,​ ​but​ ​never​ ​interferes​ ​with​ ​the​ ​life​ ​of​ ​the​ ​client;​ ​therefore,​ ​the​ ​therapist​ ​is nonjudgmental,​ ​nor​ ​controlling​ ​or​ ​demanding.22​ ​ ​Rogers​ ​moves​ ​from​ ​this​ ​mind-set​ ​to person-centeredness,​ ​trusting​ ​in​ ​the​ ​ability​ ​of​ ​the​ ​client​ ​to​ ​know​ ​what​ ​is​ ​best​ ​for​ ​him​ ​and essentially​ ​help​ ​himself;​ ​however,​ ​as​ ​the​ ​client​ ​explores​ ​himself,​ ​he​ ​may​ ​discover​ ​more conflicting​ ​emotions​ ​and​ ​further​ ​damage​ ​his​ ​self-concept.23​ ​ ​The​ ​next​ ​step​ ​deals​ ​with​ ​the process​ ​of​ ​therapy​ ​where​ ​the​ ​client​ ​moves​ ​from​ ​a​ ​state​ ​of​ ​attachment​ ​to​ ​a​ ​state​ ​of​ ​fluid changing,​ ​living​ ​existentially​ ​and​ ​changing​ ​with​ ​each​ ​experience,​ ​so​ ​the​ ​client​ ​becomes​ ​a valuing​ ​process.24 My​ ​personality​ ​theory​ ​differs​ ​because​ ​person-centered​ ​therapy​ ​places​ ​the Ibid.,​ ​101.

16

Benner,​ ​Baker​ ​Encyclopedia​ ​of​ ​Psychology​ ​&​ ​Counseling,​ ​614.

17

Ibid.,​ ​617.

18

Jones​ ​and​ ​Butman,​ ​Modern​ ​Psychotherapies​,​ ​243.

19

Ibid.,​ ​235.

20

Frager​ ​and​ ​Fadiman,​ ​Personality​ ​and​ ​Personal​ ​Growth​,​ ​317.

21

Benner,​ ​Baker​ ​Encyclopedia​ ​of​ ​Psychology​ ​&​ ​Counseling,​ ​848.

22

Ibid.,​ ​849.

23

Ibid.

24

Steve​ ​Galloway,​ ​Page​ ​6

individual​ ​at​ ​the​ ​center​ ​instead​ ​and​ ​ignores​ ​God,​ ​who​ ​is​ ​at​ ​the​ ​center​ ​and​ ​is​ ​the​ ​ultimate force​ ​in​ ​life.​ ​ ​Furthermore,​ ​there​ ​is​ ​no​ ​accountability​ ​in​ ​person-centered​ ​therapy,​ ​other than​ ​to​ ​oneself.25​ ​ ​In​ ​addition,​ ​this​ ​model​ ​fails​ ​to​ ​account​ ​for​ ​the​ ​influence​ ​of​ ​evil​ ​and​ ​sin, in​ ​particular​ ​deception​ ​of​ ​self;​ ​however,​ ​Christians​ ​can​ ​value​ ​individual​ ​responsibility that​ ​this​ ​therapy​ ​presents.26 Another​ ​humanistic​ ​approach​ ​is​ ​Gestalt​ ​therapy,​ ​whose​ ​founder​ ​is​ ​Fritz​ ​Perls. An​ ​indication​ ​of​ ​his​ ​attitude​ ​comes​ ​from​ ​the​ ​Gestalt​ ​prayer,​ ​”I​ ​do​ ​my​ ​thing​ ​and​ ​you​ ​do your​ ​thing.​ ​I​ ​am​ ​not​ ​in​ ​this​ ​world​ ​to​ ​live​ ​up​ ​to​ ​your​ ​expectations​ ​and​ ​you​ ​are​ ​not​ ​in​ ​this world​ ​to​ ​live​ ​up​ ​to​ ​mine.​ ​ ​You​ ​are​ ​you​ ​and​ ​I​ ​am​ ​I​ ​and​ ​if​ ​by​ ​chance​ ​we​ ​find​ ​each​ ​other,​ ​it’s beautiful.​ ​ ​If​ ​not,​ ​it​ ​can’t​ ​be​ ​helped.”27​ ​ ​The​ ​goal​ ​of​ ​Gestalt​ ​therapy​ ​is​ ​to​ ​meet​ ​one’s​ ​own needs​ ​in​ ​a​ ​healthy​ ​fashion,​ ​in​ ​a​ ​sense,​ ​self-gratifying,​ ​and​ ​truly​ ​lacks​ ​a​ ​clear​ ​personality theory.28​ ​ ​From​ ​a​ ​Christian​ ​perspective,​ ​Gestalt​ ​therapy​ ​emphasizes​ ​freedom​ ​to​ ​fulfill biological​ ​desires,​ ​providing​ ​it​ ​is​ ​not​ ​manipulative.29​ ​ ​However,​ ​James​ ​warns​ ​of​ ​desires and​ ​how​ ​they​ ​can​ ​give​ ​birth​ ​to​ ​sin​ ​(Jas​ ​1:14-15).​ ​ ​Furthermore,​ ​Gestalt​ ​therapy​ ​has​ ​an unhealthy​ ​viewpoint​ ​of​ ​man. ​ ​Examining​ ​behavior​ ​therapy,​ ​B.​ ​F.​ ​Skinner​ ​presents​ ​personality​ ​as​ ​collection of​ ​behavior​ ​patterns​ ​and​ ​eliminates​ ​the​ ​idea​ ​of​ ​id,​ ​ego,​ ​and​ ​superego;​ ​examine​ ​behaviors, not​ ​the​ ​person​ ​or​ ​personality.​ 30 ​ ​ ​Furthermore,​ ​he​ ​states​ ​that​ ​only​ ​examinable​ ​trait​ ​is behavior,​ ​and​ ​only​ ​hereditary​ ​and​ ​environmental​ ​accounts​ ​influence​ ​behavior;​ ​individuals are​ ​not​ ​creating​ ​or​ ​initiating​ ​their​ ​behavior.31​ ​ ​He​ ​also​ ​believes​ ​that​ ​there​ ​are​ ​reinforcers that​ ​influence​ ​behavior​ ​and​ ​these​ ​can​ ​be​ ​positive​ ​or​ ​negative,​ ​and​ ​this​ ​affects​ ​the​ ​rate​ ​of learning​ ​new​ ​behavior.32 There​ ​are​ ​many​ ​similarities​ ​between​ ​behavior​ ​therapy​ ​and​ ​Scripture.​ ​ ​For example,​ ​reinforcement​ ​is​ ​consistent​ ​with​ ​many​ ​themes​ ​in​ ​Scripture​ ​involving consequences​ ​to​ ​specific​ ​behaviors​ ​(2​ ​Thess​ ​3:10).​ ​ ​Scripture​ ​mentions​ ​the​ ​topic​ ​of rewards​ ​in​ ​numerous​ ​places;​ ​however,​ ​they​ ​typically​ ​relate​ ​to​ ​eternal​ ​rewards​ ​(Col​ ​3:24; Jones​ ​and​ ​Butman,​ ​Modern​ ​Psychotherapies​,​ ​263.

25

Ibid.

26

Frederick​ ​S.​ ​Perls,​ ​Gestalt​ ​Therapy​ ​Verbatim​ ​(Lafayette,​ ​Calif.:​ ​Real​ ​People Press,​ ​1969),​ ​4. 27

Jones​ ​and​ ​Butman,​ ​Modern​ ​Psychotherapies​,​ ​315.

28

Ibid.,​ ​312.

29

Frager​ ​and​ ​Fadiman,​ ​Personality​ ​and​ ​Personal​ ​Growth​,​ ​249.

30

Ibid.,​ ​266-267.

31

Ibid.,​ ​254-255.

32

Steve​ ​Galloway,​ ​Page​ ​7

Heb​ ​11:6;​ ​John​ ​14:2;​ ​Matt​ ​6:4).​ ​ ​On​ ​the​ ​other​ ​hand,​ ​behavior​ ​therapy​ ​is​ ​at​ ​odds​ ​with Christianity​ ​on​ ​many​ ​points.​ ​ ​First,​ ​naturalism​ ​ignores​ ​the​ ​fact​ ​that​ ​God​ ​is​ ​creator​ ​and sovereign,​ ​as​ ​it​ ​places​ ​nature​ ​first.​ ​ ​While​ ​it​ ​misses​ ​the​ ​aspect​ ​of​ ​a​ ​soul​ ​and​ ​image​ ​of​ ​God upon​ ​man,​ ​it​ ​also​ ​ignores​ ​the​ ​mental​ ​capabilities​ ​of​ ​the​ ​human​ ​mind​ ​with​ ​its​ ​view​ ​of behavior.33​ ​ ​Furthermore,​ ​behavior​ ​therapy​ ​ignores​ ​the​ ​sinful​ ​nature​ ​of​ ​man,​ ​only​ ​viewing behavior​ ​as​ ​bad,​ ​not​ ​the​ ​person​ ​performing​ ​the​ ​behavior.34​ ​ ​In​ ​addition,​ ​behavior​ ​therapy states​ ​that​ ​the​ ​motivating​ ​force​ ​behind​ ​behavior​ ​is​ ​basic​ ​human​ ​survival,​ ​much​ ​like Darwin’s​ ​theory​ ​of​ ​natural​ ​selection,​ ​which​ ​again​ ​ignores​ ​God.35 Cognitive-behavioral​ ​therapies​ ​have​ ​become​ ​popular​ ​in​ ​psychotherapy​ ​and counseling,​ ​even​ ​amongst​ ​Christians.36​ ​ ​Walter​ ​Mischel​ ​is​ ​the​ ​only​ ​cognitive-behavioral therapist​ ​who​ ​proposes​ ​a​ ​theory​ ​of​ ​personality,​ ​which​ ​states,​ ​“People​ ​are​ ​better​ ​suited​ ​to ‘idiographic​ ​analysis’​ ​where​ ​each​ ​person​ ​is​ ​analyzed​ ​individually​ ​without​ ​reducing individual​ ​difference​ ​to​ ​measurements​ ​of​ ​universal​ ​traits.​ ​ ​Each​ ​person’s​ ​personality​ ​is unique.”37​ ​ ​Cognitive-behavior​ ​therapy​ ​concentrates​ ​on​ ​problematic​ ​thinking​ ​and behavior​ ​and​ ​their​ ​impact​ ​on​ ​negative​ ​emotions,​ ​such​ ​as​ ​anxiety,​ ​depression,​ ​and​ ​anger.38 Furthermore,​ ​it​ ​seeks​ ​to​ ​restructure​ ​these​ ​negative​ ​emotions​ ​by​ ​modifying​ ​the problematic​ ​thinking​ ​and​ ​behavior.39 Cognitive-behavioral​ ​therapy​ ​has​ ​strengths​ ​in​ ​relation​ ​to​ ​a​ ​Christian​ ​aspect,​ ​as it​ ​represents​ ​limited​ ​freedom​ ​for​ ​man;​ ​however,​ ​this​ ​is​ ​not​ ​equivalent​ ​to​ ​responsibility​ ​of man.40​ ​ ​Next,​ ​the​ ​concept​ ​that​ ​personal​ ​and​ ​environmental​ ​influences​ ​have​ ​an​ ​affect​ ​on the​ ​behavior​ ​of​ ​an​ ​individual​ ​is​ ​in​ ​harmony​ ​with​ ​biblical​ ​teachings.41​ ​Furthermore, cognitive-behavior​ ​therapy​ ​embraces​ ​the​ ​uniqueness​ ​of​ ​man,​ ​as​ ​well​ ​as​ ​recognizing​ ​the high​ ​mental​ ​capacity​ ​of​ ​man.42​ ​ ​In​ ​addition,​ ​biblical​ ​approaches​ ​easily​ ​integrate​ ​with Jones​ ​and​ ​Butman,​ ​Modern​ ​Psychotherapies​,​ ​155.

33

Ibid.,​ ​158.

34

Ibid.,​ ​159-160.

35

Benner,​ ​Baker​ ​Encyclopedia​ ​of​ ​Psychology​ ​&​ ​Counseling,​ ​215.

36

Jones​ ​and​ ​Butman,​ ​Modern​ ​Psychotherapies​,​ ​200.

37

Benner,​ ​Baker​ ​Encyclopedia​ ​of​ ​Psychology​ ​&​ ​Counseling,​ ​215.

38

Ibid.

39

Jones​ ​and​ ​Butman,​ ​Modern​ ​Psychotherapies​,​ ​208.

40

Ibid.,​ ​214.

41

Ibid.,​ ​218,​ ​222.

42

Steve​ ​Galloway,​ ​Page​ ​8

cognitive-behavioral​ ​therapy,​ ​stressing​ ​agape​ ​love,​ ​the​ ​work​ ​of​ ​the​ ​Holy​ ​Spirit,​ ​and prayer​ ​and​ ​Scripture​ ​meditation​ ​to​ ​facilitate​ ​the​ ​cognitive​ ​and​ ​behavioral​ ​change.43 Moreover,​ ​Paul​ ​even​ ​emphasizes​ ​transforming​ ​and​ ​renewing​ ​the​ ​mind​ ​(Rom​ ​12:1-2). Counseling​ ​Theory Summary My​ ​counseling​ ​theory​ ​is​ ​based​ ​on​ ​a​ ​calling​ ​from​ ​God​ ​to​ ​use​ ​my​ ​knowledge​ ​and skills​ ​to​ ​help​ ​people​ ​in​ ​their​ ​relationship​ ​with​ ​Jesus,​ ​self,​ ​and​ ​others,​ ​and​ ​bring​ ​glory​ ​to God.​ ​This​ ​is​ ​a​ ​calling​ ​that​ ​I​ ​take​ ​very​ ​seriously,​ ​so​ ​I​ ​approach​ ​clients​ ​with​ ​a​ ​loving attitude,​ ​listening,​ ​empathizing,​ ​and​ ​speaking​ ​truth​ ​into​ ​their​ ​lives.​ ​As​ ​Jesus​ ​is​ ​my​ ​model, I​ ​attempt​ ​to​ ​be​ ​humble​ ​and​ ​view​ ​others​ ​as​ ​more​ ​significant​ ​than​ ​myself​ ​(Phil​ ​2:3).​ ​I​ ​will continue​ ​my​ ​education,​ ​staying​ ​connected​ ​to​ ​God​ ​through​ ​worship​ ​and​ ​study,​ ​and​ ​remain relevant​ ​in​ ​the​ ​latest​ ​research.​ ​I​ ​will​ ​also​ ​rely​ ​on​ ​the​ ​Holy​ ​Spirit​ ​to​ ​guide​ ​me​ ​and​ ​use​ ​my spiritual​ ​gifts​ ​of​ ​discernment,​ ​wisdom,​ ​and​ ​teaching​ ​to​ ​ultimately​ ​glorify​ ​God. My​ ​view​ ​of​ ​counseling​ ​is​ ​based​ ​on​ ​the​ ​revelation​ ​of​ ​Scripture​ ​to​ ​approach​ ​who we​ ​are,​ ​what​ ​went​ ​wrong,​ ​and​ ​how​ ​to​ ​solve​ ​the​ ​issues​ ​of​ ​the​ ​soul.​ ​ ​I​ ​believe​ ​of​ ​the importance​ ​of​ ​assessing​ ​a​ ​person​ ​from​ ​a​ ​bio-psycho-social-spiritual​ ​perspective,​ ​and recognize​ ​that​ ​each​ ​of​ ​these​ ​four​ ​aspects​ ​is​ ​as​ ​important​ ​as​ ​the​ ​other.​ ​With​ ​this assessment​ ​I​ ​will​ ​also​ ​consider​ ​cultural​ ​differences​ ​to​ ​meet​ ​the​ ​client​ ​where​ ​they​ ​are​ ​to offer​ ​the​ ​best​ ​care.​ ​Even​ ​though​ ​I​ ​follow​ ​a​ ​biblical​ ​view,​ ​I​ ​use​ ​an​ ​integrative​ ​approach, using​ ​other​ ​theories​ ​as​ ​tools​ ​to​ ​connect​ ​and​ ​guide​ ​my​ ​clients. In​ ​Relation​ ​to​ ​Scripture The​ ​Christian​ ​counselor​ ​reaches​ ​that​ ​individual​ ​with​ ​and​ ​through​ ​the​ ​truth​ ​of Jesus.​ ​ ​The​ ​approach​ ​a​ ​Christian​ ​counselor​ ​should​ ​take​ ​is,​ ​“parakaleo​ ​–​ ​coming​ ​alongside someone​ ​to​ ​offer​ ​encouragement​ ​and​ ​succor​ ​as​ ​well​ ​as​ ​godly​ ​challenge​ ​–​ ​which​ ​includes admonishment​ ​and​ ​confrontation​ ​of​ ​sin,​ ​but​ ​also​ ​roles​ ​of​ ​comfort,​ ​consolation,​ ​and encouragement​ ​for​ ​the​ ​brokenhearted​ ​souls​ ​in​ ​one’s​ ​care.”44​ ​ ​This​ ​approach​ ​accounts​ ​for the​ ​proper​ ​view​ ​of​ ​personality,​ ​and​ ​allows​ ​the​ ​method​ ​of​ ​evaluating​ ​and​ ​calling​ ​out problematic​ ​thinking,​ ​as​ ​well​ ​as​ ​incorporating​ ​biblical​ ​truths​ ​and​ ​teachings,​ ​not​ ​only​ ​to transform​ ​the​ ​mind,​ ​but​ ​also​ ​to​ ​change​ ​the​ ​heart.45​ ​ ​In​ ​order​ ​to​ ​change​ ​the​ ​heart, Christians​ ​must​ ​teach​ ​about​ ​God,​ ​human​ ​nature,​ ​Jesus,​ ​and​ ​salvation,​ ​alongside​ ​of​ ​the teachings​ ​about​ ​marriage,​ ​parental​ ​relationships,​ ​worry,​ ​anxiety,​ ​and​ ​fear,​ ​just​ ​as​ ​Jesus Benner,​ ​Baker​ ​Encyclopedia​ ​of​ ​Psychology​ ​&​ ​Counseling,​ ​216.

43

Tim​ ​Clinton,​ ​Archibald​ ​Hart,​ ​and​ ​George​ ​Ohlschlager,​ ​Caring​ ​for​ ​People God's​ ​Way:​ ​Personal​ ​and​ ​Emotional​ ​Issues,​ ​Addictions,​ ​Grief,​ ​and​ ​Trauma​ ​(Nashville: Thomas​ ​Nelson,​ ​2005),​ ​47-48. 44

Ibid.,​ ​49.

45

Steve​ ​Galloway,​ ​Page​ ​9

taught.46​ ​ ​In​ ​addition,​ ​this​ ​aids​ ​the​ ​client​ ​in​ ​his​ ​relationship​ ​with​ ​God,​ ​others,​ ​and​ ​himself. 47

Furthermore,​ ​to​ ​properly​ ​intervene​ ​in​ ​the​ ​life​ ​of​ ​the​ ​client,​ ​the​ ​counselor​ ​must first​ ​help​ ​determine​ ​location,​ ​so​ ​the​ ​counselor​ ​will​ ​know​ ​how​ ​to​ ​guide​ ​him​ ​along​ ​the path.48​ ​ ​The​ ​next​ ​question​ ​that​ ​needs​ ​determining​ ​is​ ​the​ ​destination,​ ​or​ ​the​ ​goal​ ​of​ ​the client,​ ​for​ ​only​ ​then​ ​can​ ​planning​ ​take​ ​place​ ​to​ ​change​ ​problematic​ ​thinking​ ​and​ ​behavior. 49 ​ ​My​ ​counseling​ ​theory​ ​approach​ ​fits​ ​within​ ​this​ ​Christian​ ​worldview. In​ ​Relation​ ​to​ ​Secular​ ​Theory My​ ​counseling​ ​theory​ ​mostly​ ​differs​ ​from​ ​secular​ ​theories.​ ​Many​ ​times​ ​I​ ​use solution-focused​ ​brief​ ​therapy​ ​to​ ​capitalize​ ​on​ ​clients’​ ​existing​ ​strengths​ ​and​ ​resources. This​ ​can​ ​help​ ​alleviate​ ​problems​ ​to​ ​move​ ​to​ ​the​ ​next​ ​step​ ​of​ ​healing.​ ​I​ ​also​ ​use psycho-educational​ ​and​ ​cognitive-behavioral,​ ​attempting​ ​to​ ​alter​ ​problem​ ​feelings​ ​by changing​ ​problem​ ​thinking​ ​and​ ​behaviors.​ ​Religion​ ​has​ ​been​ ​successful​ ​joining​ ​with cognitive-behavioral​ ​therapy​ ​treating​ ​anxiety​ ​and​ ​depression​ ​in​ ​younger​ ​adults,​ ​with reports​ ​indicating​ ​that​ ​religion​ ​speeds​ ​up​ ​the​ ​process.50​ ​Furthermore,​ ​cognitive-behavioral therapy​ ​is​ ​very​ ​successful​ ​in​ ​treating​ ​depression​ ​and​ ​anxiety,​ ​which​ ​are​ ​the​ ​two​ ​most prevalent​ ​psychological​ ​disorders​ ​in​ ​the​ ​United​ ​States.51​ ​While​ ​I​ ​prefer​ ​evidence-based treatments,​ ​I​ ​ultimately​ ​rely​ ​on​ ​the​ ​Holy​ ​Spirit,​ ​the​ ​truth​ ​of​ ​Scripture,​ ​and​ ​the​ ​needs​ ​of clients​ ​for​ ​treatments.​ ​I​ ​will​ ​guide​ ​clients​ ​in​ ​the​ ​development​ ​of​ ​specific,​ ​measurable, attainable,​ ​realistic,​ ​and​ ​timely​ ​(SMART)​ ​goals​ ​with​ ​objectives​ ​that​ ​encourages treatment. Critical​ ​Assessment The​ ​primary​ ​strengths​ ​of​ ​an​ ​integrative​ ​approach​ ​is​ ​a​ ​proper​ ​understanding​ ​of God​ ​and​ ​man,​ ​while​ ​incorporating​ ​the​ ​value​ ​of​ ​scientific​ ​research​ ​in​ ​treatment.​ ​This provides​ ​a​ ​counselor​ ​with​ ​a​ ​proper​ ​lens​ ​to​ ​view​ ​the​ ​world​ ​and​ ​tools​ ​to​ ​help​ ​guide​ ​the client​ ​to​ ​proper​ ​health​ ​with​ ​God,​ ​self​ ​and​ ​others.​ ​The​ ​main​ ​weakness​ ​is​ ​the​ ​critical Collins,​ ​Christian​ ​Counseling​,​ ​30.

46

Ibid.

47

Clinton,​ ​Caring​ ​for​ ​People​ ​God's​ ​Way​,​ ​57.

48

Ibid.,​ ​58.

49

Amber​ ​L.​ ​Paukert,​ ​et​ ​al.,​ ​“Integration​ ​of​ ​Religion​ ​into​ ​Cognitive-Behavioral Therapy​ ​for​ ​Geriatric​ ​Anxiety​ ​and​ ​Depression,”​ ​Journal​ ​of​ ​Psychiatric​ ​Practice​ ​15,​ ​no​ ​2 (2009):​ ​110. 50

Benner,​ ​Baker​ ​Encyclopedia​ ​of​ ​Psychology​ ​&​ ​Counseling,​ ​216.

51

Steve​ ​Galloway,​ ​Page​ ​10

evaluation​ ​in​ ​a​ ​world​ ​that​ ​values​ ​quick​ ​results​ ​and​ ​is​ ​turning​ ​its​ ​back​ ​on​ ​God.​ ​Again, salvation​ ​history​ ​is​ ​immeasurable​ ​through​ ​the​ ​scientific​ ​method.