From a humanistic psychology standpoint, humanistic philosophy contributes to the realization of the complete self and does not compete with the orthodox viewpoint in a clinical counselling setting. Ideally, Carl Rodgers’ person-centred theory agrees on a lot with mainstream Christian thought, particularly in considering people’s holistic growth. Given that Carl Rodgers grew up in a Christian background, his idea of freedom and responsibility partly agree with Christian thought (Jones et al., 2011). While Mainstream Christianity exalts agape love above self-actualization (championed by humanistic philosophy), scripture believes in the value of meditative self-assessment and awareness, and that is where it agrees with person-centred therapy.
From a psychology and counselling standpoint, the margin between religion and humanistic philosophy can be arbitrated by person-centred therapy. Jones et al. (2011) assert that all forms of knowledge have a shared symbolic system. Thus it is possible to work out a reasonable, empathetic dialogue to bridge biblical and humanistic psychology.
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Primarily, person-centred therapy is founded in phenomenology, which suggests that a subjective experience informs the human experience of the world (Jones et al., 2011). This way, external reality can only be fully realized through a properly working inner reality. And so in practicing humanistic philosophy from a Christian standpoint, self-determinism is emboldened. In majoring in self-determinism, the client (patient) is encouraged to work towards self-actualization, which is the complete realization of the individual cognitive faculties. Contrary to the misconception that self-actualization precedes selfishness and narcissism, it enables an individual to increase consciousness of the environment and grow wholesomely in body, mind, and spirit.
As per the Carl Rodgers model of human psychosocial health, Humanistic philosophy, therefore, lends Christian psychology the values of self-acceptance and proactive problem-solving by exploring patients’ rational ability to engage all faculties to evoke full body and mind functioning (Jones, 2011). More so, the Rogerian model’s appreciation of the autonomy of health helps in remedying the incongruence between what one is and what one is trying to be.
Humanistic therapies
Humanistic therapies emphasize on self-development, aiming to help individuals realize their strengths and freedoms. The approach believes that humans naturally gravitate towards goodness and that the ultimate goal is to self-actualize. In this case, the therapist is tasked, leading the client to explore their potential by actively listening to their ‘internal voices’ and internally reflecting. Humanistic therapies are outlined below.
Client-centred therapy is the primary type of humanistic therapy. It is built on the Rogerian view that individuals naturally tend to goodness, and internal conflicts stem from the outside. With client-centred therapy, negative interpersonal contacts are the main source of emotional and spiritual suffering. The therapist then develops a strong, healthy bond with the client and works towards undoing the corrupt past.
Gestalt therapy aims at cultivating self-awareness of the individual. The treatment highly regards wholeness, whereby health is considered bodily, mentally, and spiritually. Gestalt therapy suggests that depression is majorly caused by unresolved conflicts with others, which means that carefully reviewing personal experiences should alleviate the underlying issues.
Existential therapy takes a more profound philosophical stance. This form of therapy aims to enable the client to understand and appreciate human existence, and promotes the development of a unique and wholesome point of view. Existential therapy is well known for comparing the client’s problems with the broader scope of human suffering. The technique helps alleviate pain since the realization that the human condition burdens everyone is considerably relieving.
Reality therapy focuses on the present, even though the issues at hand emanate from the past. Ideally, this therapy believes that if the individual finds harmony with the present, the past will follow. It posits that all humans have five basic needs: power, fun, belonging, freedom and survival, and attempts to satisfy them through behavioural means.
I find these therapies intuitive and very applicable. In as much as some of them contradict the mainstream Christian thought, I will not hesitate using them in a suitable setting. I particularly find the Gestalt and Reality therapies handiest for clients who are haunted by their past, and are in dire need of a peace of mind in the present.
Reference
Jones, S. L., & Butman, R. E. (2011). Modern psychotherapies: A comprehensive Christian Appraisal . Inter-Varsity Press. Cornell University Press.
