God Image Handbook for Spiritual Counseling and Psychotherapy

Research, Theory, and Practice

Glendon L. Moriarty, Louis Hoffman, Glendon L. Moriarty, Louis Hoffman

• Publisher: Routledge
• Year: 2014
• eBook ISBN: 9781317994169
• Topic: Medicine
• Subtopic: Psychotherapy Counselling

Learn seven clinical approaches to working with the God image in psychotherapy Each person has two ideas of Godthe God concept and the God image. The God concept is intellectual in nature, while the God image is the subjective emotional experience of God that is shaped by a person's family history. Those who struggle with mental health issues often have a God image that is distant, critical, and judgmental because they had parents who behaved that way. God Image Handbook for Spiritual Counseling and Psychotherapy: Research, Theory, and Practice provides therapists with the tools to effectively treat clients who harbor God image issues. This unique manual builds upon strong philosophical and research foundations to offer seven practical clinical approaches to working with the God image in psychotherapy. Leading clinicians and researchers from various disciplines offer expert insight and analysis to provide therapists with in-depth understanding of the God image. God Image Handbook for Spiritual Counseling and Psychotherapy: Research, Theory, and Practice comprehensively discusses the psychodynamic foundation and research that contribute to the understanding of the God image, and then presents seven different theoretical and technical approaches to help those who have personal and religious problems. Case examples illustrate how the God image changes through the therapy process. The guidebook also explores future developments and the implications of race, culture, gender orientation, and economic conditions that impact the God image. Each approach and theory in God Image Handbook for Spiritual Counseling and Psychotherapy: Research, Theory, and Practice examine:

• background and philosophical assumptions
• God image development
• God image difficulties
• God image change
• strengths and weaknesses Case examples discuss:
• client history
• presenting problem
• case conceptualization
• treatment plan
• interventions
• duration of treatment
• termination
• therapeutic outcomes

God Image Handbook for Spiritual Counseling and Psychotherapy: Research, Theory, and Practice is an interdisciplinary guide that provides a holistic understanding of psychological issues and the God image, and is a valuable practical addition to the libraries of psychiatrists, psychologists, counselors, social workers, addiction professionals, clergy, spiritual directors, and pastoral counselors.

PART I

FOUNDATIONS

Chapter 1

Introduction and Overview

Glendon L. Moriarty, PsyD

Louis Hoffman, PhD

Psychological difficulties are pervasive and influence multiple domains of life, including the religious and spiritual domains. People who identify with theistic perspectives and are encountering emotional difficulties often experience conflict in their personal experience of God. They intellectually understand the theological components of their faith, but have difficulty emotionally grasping them.

This common experience occurs because people have multiple ideas of God, the two most common being the God concept and the God image. The God concept is an abstract, intellectual, mental definition of the word “God” (Lawrence, 1997; Rizzuto, 1979). It represents what people think about God rather than what they feel about God. Most individuals profess a God concept characterized by love, strength, and wisdom. The God image, on the other hand, is the complex, subjective emotional experience of God. It is shaped by a person’s family history and causes their experience of God to resemble their relationship with their parents. Familiarity is comfortable so people pattern future relationships after what they learned with their caregivers. People who struggle with mental health issues often have a God image that is distant, critical, and judgmental because they had parents that were distant, critical, and judgmental.

Clients suffering with a negative experience of God often want to explore and resolve these issues through the psychotherapy process. Therapists are usually willing to discuss these issues, but feel limited in their ability to conceptualize and treat God image difficulties. Despite the recent interest in spirituality and mental health, clinicians have few resources that directly address the God image. The main integration texts briefly mention the God image, but do not detail how therapists can assess and change it through the therapy process.

The God Image Handbook: Research, Theory, and Practice fills this gap by providing a comprehensive, multi-perspective volume built upon strong philosophical and research foundations to provide 7 clinical approaches to working with the God image in psychotherapy. Each approach or theoretical orientation views the God image through a template that emphasizes: Background and Philosophical Assumptions, God Image Development, God Image Difficulties, God Image Change, and Strengths and Weaknesses. In addition, contributing authors further illustrate each orientation through case examples with the following headings: Client History, Presenting Problem, Case Conceptualization, Treatment Plan, Interventions, Duration of Treatment, Termination, and Therapeutic Outcomes.

HISTORICAL AND CONTEMPORARY RELEVANCE

The idea of the God image has been ruminating in unconscious and conscious realms of Western thought since at least the 1800s in the writings of Feuerbach (1841/1989), Nietzsche (1892/1954), and Freud (1913/1950, 1927/1961), among others. However, it wasn’t until Rizzuto (1979) wrote The Birth of the Living God that a language and research agenda began to emerge to formally explore the experience of God.

Truly, it is hard to underestimate the value of Rizzuto’s work. It is as relevant today as it was when she first began writing about the God image. As we began to formulate the concept of The God Image Handbook, we knew that we owed a great debt to Rizzuto’s work that could not be encapsulated in words. Many of Rizzuto’s predecessors assumed that if the experience of God could be explained by psychological and cultural forces, then this means God does not exist. For them, God became a product of wish fulfillment, the psychological need for security, and personal and cultural history. Rizzuto knew well that these factors influenced how people experience God, but also demonstrated that this does not mean that God does not exist.

The next important phase in the development of the God image research could best be termed the assessment phase. Many luminaries in the psychology of religion attempted to capture and quantify the emotional experience of God (Benson & Spilka, 1973; Gorsuch, 1968; Lawrence, 1997). Although many authors in this volume strongly critique quantitative, self-report, God image measures (see Gibson, Chapter 12), they represent an important new development that played an important role in the increased consideration of the God image in the psychological and research literature. Contemporary researchers of the God image still debate how to best measure the experience of God and whether it is possible to adequately distinguish the emotional or relational experience of God from religious cognitions or beliefs. This book does not answer these important questions; however, it does further the dialogue.

Many other important research developments could also be noted. Kirkpatrick (1997, 2004; Kirkpatrick & Shaver, 1990) made significant contributions to the research literature from an attachment perspective although not utilizing the language of the God image or God concept. Kirkpatrick’s research was influential in distinguishing between the two primary models: the correspondence model and the compensation model, which are discussed in Chapter 1. Hall (Hall, Halcrow, Hill, Delaney, & Teal, 2005; Hall & Porter, 2004) has been influential in developing theories to reconcile these seemingly opposite models.

Thus far, most of the God image literature has been set in the context of a modernist paradigm. Modernism’s tendency was to use science and research to explain away metaphysics. If science offered a concrete answer, it was assumed to be more valid and truthful than what religion had to offer. In this context, it was easy for Freud and others to explain God away. Postmodernism, however, responded by critiquing the absolute authority of religion (premodernism) and science (modernism), opening a door for dialogue.

This book reflects such a postmodern dialogue. For many of the readers of this volume, religion holds the trump card when conflict arises. For others, science trumps religion. However, for many, science and religion are continuously engaged in a dialogue as each sharpens the other in the pursuit of greater understanding. Part of the process of achieving greater understanding occurs through being aware of the limitations of the God image literature while remaining in dialogue with differing perspectives.

LIMITATIONS OF THE CURRENT LITERATURE

The God image, or the way a person emotionally or relationally experiences God, has exploded in the psychological literature in last 10 years. The number of journal articles, conferences papers, and books on this topic dramatically increased over this time. However, the dialogue has encountered a number of significant challenges.

A primary limitation in the development of the God image literature is the challenge in locating this information. Many important contributions have been made through conference presentations, dissertations, and articles in journals which are often difficult to track down. One goal of this volume is to bring many of the notable contributors together so that key and different viewpoints can be found in one work. Second, some of the contributors to the God image literature have not adequately addressed the different perspectives. This can cause readers to form an incomplete understanding of a complex and multifaceted construct–the emotional experience of God. This work attempts to overcome this limitation by giving voice to many different perspectives. The goal is to view the God image through a variety of lenses, so that the reader has a nuanced perspective.

A third limitation is the lack of consistent use of language. Different words have been used to describe the emotional experience of God. Some of the monikers include: the God representation, the God concept, the God schema, and, of course, the God image. We, somewhat ambivalently, have decided to use the term “God Image.” It isn’t necessarily the best term, but it is the term that is most frequently cited in research, theory, and assessment. Other semantic issues involve confusing the God image with images of God or the image of God, which reflect distinct, but related constructs. Whereas the God image refers to the way a person emotionally or relationally experiences God, images of God refer to pictures or images in which God is illustrated either graphically or mentally. Although images of God are related and often represent aspects of the God image, it is still a distinct construct. The image of God, or imago dei, on the other hand, is a theological concept referring to human beings as created in the image of God.

A fourth limitation involves the lack of practical information on how to conceptualize and work with the God image in therapy. Clinicians regularly encounter the Sacred in their work, but often struggle with theoretical frames, or language, to help them understand the perceived experience of God. If they do have a frame, then they often lack interventions to help the individual who is facing spiritual struggles. A primary goal of this work is to outline how to practically understand and address the God image through a variety of theoretical orientations.

In this volume, the God image literature is advanced through addressing these limitations while furthering the dialogue. The authors in this book offer a number of very different perspectives, and techniques, on how to work with the God image. Additionally, the work brings together many of the important and influential thinkers in the God image literature and the literature on religious and spiritual issues in therapy.

RELIGIOUS AND THEORETICAL DIVERSITY

In approaching this book, we felt it was important to integrate, but also reach beyond our own personal beliefs about faith and the God image. The God image, as a psychological construct, exists across religious, cultural, academic, and theoretical boundaries. As we identified the important leaders in the field who would contribute to this book, we were intentional about seeking out scholars from different religious perspectives, different theoretical backgrounds, and different academic backgrounds. One limitation of this is that most of the authors are rooted in the Christian tradition. Future dialogues should be more inclusive of divergent religious viewpoints beyond Christianity.

The diversity this book represents serves two important intentions. First, it is our hope that this book represents a dialogue as well as a scholarly contribution. The astute reader will quickly notice that although the authors of this book differ on important theoretical and religious beliefs, they share a respect for these differences and openness to different perspectives. Through dialogue, we hope to advance theory and research developments.

Second, the diversity serves a pedagogical purpose. Most clinicians utilizing the God image in therapy work with clients from various religious perspectives and worldviews. It is our belief that to work more effectively with a diverse clientele it is essential that clinicians are exposed to a variety of different religious, cultural, and theoretical perspectives. Therapists with a myopic vision or understanding often unintentionally impose their beliefs and values upon their clients. Hopefully the diverse perspectives in this book will help clinicians avoid this dangerous ethical pitfall.

ETHICAL ISSUES

Over the many years that we have written, presented, and taught about the God image, one of the common questions which surfaces is, “What gives you the right to tell someone what their image of God ought to be?” This is an important and valid question; however, it misses the intention of most clinicians who utilize the concept of the God image in therapy. Yet, this is one of the great dangers of this work.

The authors of this book do not intend to suggest that there is a correct way that all people should see God; rather, we are concerned that many people distort their experience of God in a manner that causes unnecessary psychological and spiritual suffering. Any time a therapist ventures into religious and spiritual issues in psychotherapy, they begin wading into dangerous ethical grounds. It is common for a therapist to believe that because they are personally religious and also a therapist or counselor that they are adequately prepared to deal with religious and spiritual issues in therapy. This is a dangerous and naïve assumption, particularly when helping people explore and attempt to change the way they think about God and experience God.

We propose a couple of important ethical guidelines to help therapists and counselors avoid this trap. First, it is important to carefully consider the context of the therapy. For pastors and pastoral counselors, there is much greater latitude in intentionally and directly addressing religious beliefs; however, for therapists and counselors practicing in private practice or non-religious contexts, to do so would be unethical. In these settings, therapists can assist clients in understanding, exploring, and changing beliefs and values; however, therapists should help empower clients to make these changes instead of suggesting specific directions.

Second, therapists need to be aware of their own beliefs, biases, and values, especially when they may contradict client values. Additionally, they should be aware of their own God image or experience of God. One of the most common instances is when therapists impose their values or beliefs on clients is when they make false assumptions of agreement or when they are not aware of their own beliefs and values (Hoffman, Grimes, & Mitchell, 2004). The ethical therapist is a self-aware therapist.

Awareness should also include a broader awareness of religious and spiritual diversity. Without understanding different perspectives, it is often difficult to understand our own. As awareness of cultural diversity can assist therapists in working effectively with clients from different cultural backgrounds, awareness of religious diversity can help therapists understand clients from different religious backgrounds. However, it is also important not to use knowledge about cultural or religious differences to make assumptions about people. There is often as much within group difference as between group difference. In other words, agreement should not be assumed just because you share the same religious, sectarian, or denominational affiliation.

Third, therapists should recognize the difference between exploring religious and spiritual issues and making religious or spiritual interventions. In exploration, the therapist and client seek to better understand the client’s beliefs and where they come from; conversely, religious interventions entail the therapist using techniques that are more directive and may incur particular values. Therapists desiring to use more active religious interventions should have specialized training and supervision before implementing these approaches.

Fourth, therapists should be informed about the ethical issues involved in working with religious and spiritual issues in therapy, such as using an informed consent. Although this section provides an introduction to some of the ethical issues we believe to be most pertinent to God image work, Richards and Bergin’s (2005) A Spiritual Strategy for Psychotherapy and Counseling is recommended for a more thorough overview of ethical issues when working with spiritual issues in psychotherapy. Tan’s (1994, 1996) work also offers helpful guidelines and is highly recommended.

ORGANIZATION AND OVERVIEW OF THE GOD IMAGE HANDBOOK

The God Image Handbook consists of three main sections. The first section of the book explores the research and psychodynamic foundations that support the God image. In Chapter 1, Christopher Grimes provides a comprehensive review of God image research. Distinguished scholar James Jones illustrates the psychodynamic evolution of the God image in Chapter 2.

The second part of the book will be of particular interest to therapists and clinicians. The authors of the different chapters are considered some of the foremost clinicians and researchers in their respective areas. The section provides seven different approaches to working with the God image. These approaches include: attachment therapy, time-limited dynamic psychotherapy, existential integrative, a neuroscientific approach, rational emotive behavioral therapy, theistic, and a liberal protestant pastoral approach.

The final section of the book addresses future directions of God image research and clinical work. Nicholas Gibson provides an important and innovative look at measuring the God image. He offers critiques of the current measures and offers practical solutions to overcoming some of our most difficult challenges when faced with assessing the God image. Glen Moriarty next compares and contrasts the different therapy approaches outlined in Part 2. Finally, Hoffman, Knight, Boscoe-Huffman, and Stewart discuss the future directions of God image research and theory with emphases on racial, cultural, gender, and economic considerations.

CONCLUSION

God image work is an exciting and growing field. Much has been written on this subject and much more will be written in the years to come. In this introduction, we have attempted to paint with broad strokes what we see as some of the foundations of God image work.

The contributors to this volume have built on this foundation through literature reviews and practical chapters on how to work with the God image in the consulting room. In addition, ...

Table of contents

• Cover
• Half Title
• Title Page
• Copyright Page
• Dedication
• Table of Contents
• Foreword
• Acknowledgments
• About the Contributors
• PART I. FOUNDATIONS
• PART II. CLINICAL THEORY AND APPLICATIONS
• PART III. FUTURE DIRECTIONS
• EPILOGUE
• Index