Biblical metaphors for corrective emotional relationships in group work.
Greggo, Stephen P.
Groups offer multiple opportunities for corrective emotional
relationships that promote growth, healing and spiritual formation. The
benefits of mutual exchange and emotional nurturance found in
interpersonal support reflect human beings as imago dei with intentional
fulfillment being found in the community of Jesus Christ. The construct
of a corrective emotional relationship will be introduced in terms of
the value and dynamics for healing as well as for spiritual refreshment
and formation. Drawing on biblical metaphors from the Gospel of John,
therelational benefits of interpersonal support are placed within a
Christian framework. Group approaches offer specific advantages as a
helping modality in Christian settings.
**********
Group interventions for people-helping and health-enhancement are
alive, well, and proliferating. Group work may be touted as valuable
because it is efficient (Spitz, 1996). It can be inviting due to its
experiential appeal (Hart, 2001). The strongest argument for helping
groups rests on evidence that they are effective (Riva, 2004). The
empirical weight is so substantial that Irvin Yalom opens the revision
of his classic text with a remarkable and unambiguous declaration.
"A persuasive body of outcome research has demonstrated
unequivocally that group therapy is a highly effective form of
psychotherapy and that it is at least equal to individual psychotherapy
in its power to provide meaningful benefit" (Yalom & Leszcz,
2005, p. 1).
Self-help and psychoeducational groups with a pastoral care
emphasis are gaining popularity within ministry contexts (Christian
Recovery International, 2007; Crabb, 1997; Wuthnow, 1994). Robert
Wuthnow (2004) contends that faith-based groups not only increase
awareness of social issues but provide participants with "social
capital in the form of close friends and reassurance that one can depend
on these friends during times of illness, bereavement, or trouble"
(p. 95). Faith-based support networks are easing suffering and creating
evangelistic opportunities (i.e. Celebrate Recovery, 2007; Willow Creek
Community Church, 2007).
Consider the impact of Trinity Episcopal Church in Hoboken, NJ as
featured in a NY Times article (Applebome, 2004). Its location near the
World Trade Center site and its soothing traditional sanctuary
positioned it in a remarkable way to offer support groups for family and
friends who lost loved ones on 9/11. Participants were filled with
gratitude for the explorations surrounding their faith and spirituality
in the midst of their great loss. So, following their experience,
support group members raised funds for a new church bell. Now in
Hoboken, NJ, the wonders of group work for recovery and spiritual
formation ring out like 'clockwork.'
Despite the establishment of group as a significant helping
modality, there are a few provocative questions to ponder. Has the
Christian counseling movement made any unique contribution to this
growing group phenomenon? When Christian helpers offer or recommend
individual services over group approaches, is the motivation based upon
our theology, best clinical practices, or pragmatic preferences? What
service modality might a Christian worldview favor: a) the
individual/professional dyadic model common in the medical clinic; or b)
the group-oriented approach associated with grass roots movements that
grapple with messy addictions, broken guides and recovery rhetoric?
In this context a corrective emotional relationship (CER) will
refer to a redemptive interpersonal experience that reflects a range of
curative and nurturing connections indicative of the relational
provisions offered by Jesus Christ himself (i.e. Word, Light, Bread,
etc.). The intention will be to explore a biblical basis for experience
within group work that aligns the group phenomena and its restorative mental health potential with the work of the Holy Spirit who promotes
more effective ways of relating to God and others.
EMPIRICAL SUPPORT FOR GROUP WORK
McRoberts, Burlingame and Hoag (1998) designed a meta-analysis to
address the effectiveness of group versus individual therapy. Twenty-two
studies fulfilled the inclusion criteria. Groups in these studies all
had closed membership with trained therapists as leaders. Thus, these
were not the member led support groups typical of ministry related
settings. Across the studies, the average person in individual therapy
had fourteen 60 minute sessions while group participants had fifteen
sessions of 90 minutes each. The results demonstrated that clients in
either individual or group therapy showed improvement well beyond that
of wait-list controls with no statistical difference in effect size
between group and individual treatment.
Burlingame, Fuhriman and Mosier (2003) selected 111 studies from
the past 20 years where group was the primary treatment modality.
Findings from this meta-analysis indicated that the average recipient of
group therapy was better off than 72 % of those who did not receive any
treatment. Group help is a better tactic for change than allowing time
and 'normal' life experience alone to reduce pain or restore
functioning. The reviewers report that 75% of the diagnostic clusters
identified showed improvement with group therapy. Effectiveness does
vary, but it is not limited to particular diagnostic categories. Those
with depression and eating disorders appeared to benefit the most from
group treatment, while those in groups for substance abuse, thought
disorders, criminal behavior or outpatients with a mixture of symptoms
demonstrated the least amount of gain following treatment.
Reasonable structure contributes to positive results in group work.
More than 50% of the groups represented in this analysis utilized a
time-limited, cognitive behavioral approach and such groups have an
imbedded structure. Treatment was most helpful to outpatients who
participated in homogeneous groups with mixed genders. Reviewers
speculated that a diversity of clients gathering with a common focus may
produce conditions optimal for a group experience (Burlingame, Fuhriman,
& Mosier, 2003).
Group research can be complex due to the member to member, member
to leader, member to group, and group to leader variables. Furthermore,
in the real world of mental health services, group is rarely the sole
treatment modality for it is often used in conjunction with
pharmacological and individual therapy. Despite these hurdles, a
comprehensive review by Barlow, Fuhriman and Burlingame (2004) suggests
that the following practices contribute to positive outcomes in group
work: 1) the use of skilled leaders or explicit facilitator training
accompanied by detailed session guidelines; 2) the placement of group
members appropriately and strategically; and 3) the definition of
realistic and explicit goals for the group intervention.
ARE OTHERS GOOD FOR THE SOUL?
Does the empirical effectiveness of group interventions reflect any
corresponding theological premises? In his article How God is Good for
the Soul, Eric Johnson (2003) portrayed the renewing clinical benefits
of a relationship with God in reference to God's nature and
revealed characteristics. Frequent and deep reflection upon the good,
personal and benevolent God of the universe can redeem, revitalize, and
re-create the human soul. By design, human beings as creatures are
incomplete selves until they enter into a loving relationship with their
Creator. Once this essential human-divine bond is formed, God's
traits address the weaknesses in human souls that frequently require
soothing or surgery. The impact of this bond is reflected in the
following statement by Johnson (2003):
Knowing and being loved by God strangely transforms one's sense of
worthlessness and inferiority. The self-importance of narcissism is
relativized in God's presence. His sovereignty soothes anxiety and fear.
His righteousness and justice helps to put into perspective experiences
of injustice and so reduce bitterness. It would seem that whatever one's
psychospiritual difficulties, they can be fundamentally improved by
looking to God. By focusing increased attention and affection on the
beauty of God (and so more and more "bringing" the beauty of God into
one's internal world), it would seem likely to lead gradually to a
fundamental reconfiguration of one's self-other relational context:
one's narrative, one's feelings of security, hope and belongingness, and
one's sense of meaning and purpose. (p. 86)
By reviewing God's essential attributes, the soul restorative
benefits of meditating on and relating to the Creator are revealed. In a
closing footnote, Johnson (2003) places his discussion within the
context of three poles of relationality: self, God, and others (cf.
Nouwen, 1975). The premise is that the self, or to use the more
comprehensive and holistic term, soul, is not constructed, maintained or
transformed outside the framework of a dependency upon God and others
(Greggo, 2005). These relationality poles correspond to the enhancement
experiences utilized in mental health and spiritual formation endeavors
targeted to deepen intrapersonal, transpersonal, and interpersonal
awareness (Oden, 1972). An intimate connection with the Creator is His
design and a transpersonal encounter with Him is in essence the ultimate
CER.
Human interactions, impacted by the fall and resulting state of
sin, may produce distortions within the self that can have a reduced
benefit or an adverse impact (Jer. 17:9-10; Rom. 3:10-18). Relating to
the Creator is exclusively a soul nourishing experience. Human
relationality may be for better or worse. Despite this limitation,
interpersonal relationships can and do contribute to one's
well-being and wholeness (i.e., Rom. 15:1-7; Gal. 6:2; Jas. 5:13-16; 1
John 4:7-8). Therefore, increased or more intimate relational contact
may be utilized within a variety of helping ministries to facilitate
re-formation. Sin may still be a hindrance, but in helping groups there
is an attempt to control the rampant and destructive effects of sin
through the use of explicit purpose statements, facilitated
communication and the monitoring of process.
A brief, unifying conceptual explanation of how these relationality
poles intersect may be possible through the appropriation of a construct
central to attachment theory known as the internal working model (IWM).
This references an inner, multi-level, relational template or schema
comprised of highly stable sets of expectations regarding others and the
self (e.g. Bowlby, 1979; Dozier & Bates, 2004; Klohnen & John,
1998, Kobak & Esposito, 2004). The IWM governs core processes such
as emotional regulation, sense of security, well-being and worth. The
poles of relationality converge in one's internal working model as
ongoing relational experience provokes maintenance or modification.
Transpersonal and interpersonal encounters both impact the intrapersonal
via the IWM. Succinctly stated, CER is a phrase offered to indicate a
positive relational impact on the internal working model. Consideration
of the similarities between Divine and human relationships can be found
in Beck (2006) and Olthuis (2006).
PROVISIONS OF RELATIONAL SUPPORT
There are numerous conceptualizations of the provisions of social
networks and close relationships to the self (i.e., Badr, Acitelli,
Duck, & Carl, 2001; Heller & Rook, 2001; Weiss, 1974). It is
common to list three general functions of interpersonal support (Sarason
& Duck, 2001). Informational support is communication offering
guidance, direction, perspective and/or useful resources. Emotional
support is any behavior that communicates care and love for another.
Instrumental support refers to any behavior that offers assistance in
task completion or increases coping skills and/or resources. It is no
coincidence that these broad external support areas can be linked to the
common depiction for one's internal personality, namely, how one
thinks, feels, and acts. External social supports nurture the cognitive,
affective, and behavioral domains central to the individual's
internal world.
The social science literature asserts that close relationships and
social support networks have implications for health, wellness and
overall quality of life (Sarason, Sarason, & Gurung, 2001) Social
psychologist Robert Weiss (1974) described the social provisions of
relationships in a model that has become useful both to further
understanding as well as for measurement and research (Heller &
Rook, 2001; Vanzetti & Duck, 1996). Relationships offer an
attachment bond that yields a palpable sense of security, stability, and
closeness. Social integration is the provision of belonging to a network
of like-minded others. Altruism is the opportunity to serve and nurture
others that returns a benefit to the self. The reassurance of worth is a
feeling of esteem, value, and affirmation. Reliable alliances suggest
the availability of dependable resources for mutual support and
assistance. Guidance is a means for obtaining help when addressing
stressful events or threats. Note that while the provision of guidance
might be considered as a function tied most nearly to the cognitive
domain, the other five provisions identified here are logically
associated with the affective domain. Having categories for these social
provisions is useful for those who venture into group work as
recognition of these underlying relational phenomena adds depth to the
generic term 'social support.'
Might these social provisions reflect spiritual priorities and
processes? When Jesus summarizes the law in the great commandment, it is
evident that he greatly values human relationships. "'Love the
Lord your God with all your heart and with all your soul and with all
your mind and with all your strength'; and, 'Love your
neighbor as yourself'" (Mark 12:30-31, New International
Version). The expression of love here refers to ongoing, vibrant
relationships between and within the divine and human planes. There is
an implicit statement within this command referencing the reflective
relationship a human has with the self that also empowers and guides
thinking, feeling, and doing. While the phrase "as yourself"
does not ground a self psychology, it does suggest the existence of a
self-directed affective relational bond. This self-relationship tends to
be manifest in one's persistent inner narrative. This interior
self-view' is intricately related to one's external worldview that includes perceived availability of social provisions.
'Love' is the New Testament term that encompasses the
activities and relational affective experiences associated with the
contemporary therapeutic term 'social support.'
A FEW WORDS FROM C.S. LEWIS
A wonderful work by C.S. Lewis (1960) unpacks human relationships
through an examination of Four Loves. Although his titles highlight the
four Greek words for love found in the New Testament, his effort is not
an exegetical word study. Instead, he offers a literary rich,
well-needed reminder that 'love' is experienced at a variety
of levels and in a number of contexts. Affection (storge) captures the
general warmth and connection contained with the web of social networks.
A person's inner circle of close relationships or friendships
(philia) is where humans work side by side to pursue and support common
interests. Love between the sexes (eros) provides special benefits for
it offers a unique and intense bond. Lewis' wit and wisdom are
evident as he works through the complexity of how these loves not only
mix and mingle but how they can help or harm. Take for example his
picture of affection as "an affair of old clothes" (p.67). He
conveys the social network where one is recognized, known by name and
valued as a source of comfort, ease, cozy familiarity and freedom to be
expressive. Yet, he goes on to point out that enjoying old clothes'
is not identical to wearing the same shirt till it 'stinks' or
showing up at a formal gathering with garments that may feel
"right" but convey disrespect for the host and others. In
Lewis' work it is clear that these variations of love can soften
the blows of life, provide deep satisfaction or reveal the sharp edges
of sin.
Charity, or self-giving love (agape), moves beyond the previous
three natural loves in the way that a tended garden exceeds the wonder
of a wilderness or a meadow. Similar live elements are present, but in
agape, a gardener directs the form and balance. The rich analogies and
insights offered by Lewis capture how these types of love sustain the
person's self while giving life purpose and depth. People helpers
may utilize any combination of these 'four loves' to create
opportunities for CER when composing a treatment or spiritual formation
plan to stabilize symptoms or stimulate character development.
An important contribution of Four Loves is the distinction made
between 'gift' love and 'need' love. Lewis argues
that God himself is the decisive example of gift love. The assumption
may follow that human beings love most purely when imitating God. That
is, in the expression of love that is not motivated by the expectation
of receiving anything in return. Lewis teases out the critical flaw in
this logic. He states that a man's love for God is at its best
always a "need love." Therefore, as created creatures, human
beings will never be able to return to the Creator a pure
'gift' love since our entire existence is dependent upon Him.
"Man approaches God most nearly when he is in one sense least like
God. For what can be more unlike than fullness and need, sovereignty and
humility, righteousness and penitence, limitless power and a cry for
help" (Lewis, 1960, p.12). Lewis' insights regarding the
underlying motivations for these loves would suggest that relationships
can be both functional and healthy when mutual yet asymmetrical. When a
human bond involves a combination of 'gift' and
'need' love, it can be relationally rich even if it appears
one-sided to the unenlightened human eye. Lewis' gifts to us bring
out the complexity of human-to-human and human-to-divine poles of
relationality.
There is one further application from Lewis' insights for
group work. In individual therapy, the intent is that a therapist who is
congruent,' objective, knowledgeable, and/or strong will offer
relational stability through the therapeutic alliance to the client who
is experiencing 'incongruence' or lacks necessary relational
supports. This may be linked to the provision of 'gift love'
with its many benefits. If there is potential benefit in mutual
exchanges of gift love and need love, then perhaps the group format is
optimal for facilitating relational nurturance. Groups contain multiple
opportunities for a variety of reciprocal relationships.
IMAGE BEARERS AND GROUP PROCESS
The gospel message from the Genesis prologue to the Revelation
epilogue tells the story of creatures made in the imago dei (Gen.
1:26-27, 9:6), who become estranged from the Source and support
essential for the imago dei (Genesis 3), who by grace become the bride
of Christ with the promise of a renewed imago dei (1 Cor. 15:49; 2 Cor.
3:18; Eph.4:24; Col. 3:10; Revelation 19, 21). Some contemporary
theologians assert that the core process for imago dei restoration is
relational (Grenz, 2001; Shults, 2003). Despite the profound
significance of relational process for sanctification and the obvious
boost this provides for the importance of group experiences, it may be
unwise to entirely collapse the traditional imago dei views entirely
into relational terms (Beck & Demarest, 2005; Hoekema, 1986; Saucy,
1993). Recall that the ultimate fulfillment of a restored imago dei
involves the human soul dwelling within a glorified spiritual,
incorruptible body with a united pure heart, mind, and soul. Intimate
relating on the divine and human level will be enhanced by an entirely
fresh context, a perfected new heaven and earth, where creation
stewardship will be taken to an entirely new level (Rom. 8:19-23; 1 Cor.
15:12-20, 44). Nonetheless, knowing that this is our eschatological hope, Christian caregivers can place emphasis on community relational
experiences in their healing efforts (Pannenberg, 1962).
It is the contention of this author that group work is a method of
healing and nurturance that is consistent with imago dei renewal for
relating transparently, reliably, and wisely with God and others fuels
the redemptive restoration of the human soul (Col. 3:5-17). To
illustrate how interpersonal support experienced within a group can
become the means through which the Holy Spirit renews how one relates to
God, others and self, we will now turn to our prime example of holistic,
untainted imago dei.
RELATIONSHIPS REVEALED: METAPHORS, PARABLES AND WORD PICTURES
The benefits of human relationality are evident in Jesus Christ
without any sin distortion and are included within the biblical record
of his words, ministry and actions. Theological tradition reflected in
doctrinal creeds since the Council of Chalcedon, 451 AD, holds that
Jesus Christ is complete in deity and humanity without separation,
division, confusion or change (Grudem, 1994; Warfield, 1957/1939). The
gospel of John gives a theologically rich account of Jesus Christ as the
God-man and in doing so furnishes vivid portraits of how authentic
relating can bring good to others.
Truth in John's gospel is not communicated exclusively through
event recollection and description. His account of the Gospel depicts
truth to invite belief. Once belief is born, a living truth emerges in
relational encounter with Jesus Christ that nurtures followers wholly
into the abundant life that God intended (Card, 1995; Keener, 2003).
Through the use of metaphors and potent one-word parables, the apostle
John depicts how the God-man offers this life (i.e., Word, Light, Bread,
True Vine, etc.). The reality corresponding to these word pictures
exemplifies the fullness of relational experience and reflects
interpersonal provisions. As a metaphor expresses meaning that surpasses
the image itself, the concepts referenced by such language pictures are
beyond containment in a single word or simple phrase. John taps the
imagination of his readers to instill an appreciation for the sustaining
and transforming resources available to those who would relate fully to
the Word become flesh. Beyond descriptive traits, these metaphors are
active and living declarations regarding the emotional and instrumental
support that Jesus Christ provides to his followers. Note that these
life sustaining necessities cannot be severed from the informational
support centered in the content of his words and teaching.
Two of these relational provisions taken from the opening of the
book will serve as examples. Consider how the Word or logos captures
numerous relationships simultaneously (John 1:1, 14; 1 John 1:1).
Weaving 'Word' into phrases that mirror the opening statement
in Genesis 1, the Holy Spirit brings together the following
extraordinary concepts: Wisdom/Torah to Deity, Wisdom/Torah to humanity,
Creator to creation, eternal to temporal, the Greek concept of grand
universal rationality to the Jewish God of the Scriptures, Deity to
humanity, distinctiveness within Deity to intimacy within the Godhead,
transcendent mind to corporal form. This identical Word became flesh to
'camp out' and commune with human beings. The incarnation
displays the value that God places on direct relating for revelation
purposes.
Does this intensely packed logos word picture speak to human
relationships? The creative force that unified and structured the
universe flows from God into human form to be known and to relate to
humanity. The rational ability in the human mind unites and organizes
our entire narrative understanding of our life and the world. The human
mind as it reflects the logos is not a self-generated, internal or
autonomous quality, for this capacity emerges from within and in
relationship with others. Just as the Word was there when the chaos of
the universe was tamed and transformed into a world good for life, the
Word provides wisdom, conceptual categories, and the clarity necessary
to empower the human mind through relational experience. Thus, there are
implications for people helping. Dwelling in community is a
mind-energizing and equipping encounter. For the mind lost in a mix of
reality distortions and chaotic contradictions, or mired in repetitive
thoughts and confusion, or mesmerized by racing ideas and endless
possibilities, there is relief available from others in the dynamic
process of drawing upon their rationality and wisdom to add cohesiveness
to one's grasp of reality.
Jesus Christ entered time as the 'light of the world'
(John 1:4-5, 7-9; 3:19-21; 5:35; 8:12; 9:5; 11:9-10; 12:35-36, 46). The
significant theme of light in John is coupled with the theme of life.
The Jewish idea of light as Wisdom and Torah is infused into this
imagery along with an expanded sense of the term to include power over
darkness associated with evil and death. John the Baptist is described
as bearing witness to the light (John 1:7-9) and elsewhere in the
Scriptures, believers are instructed to provide the light of Christ to
others (Matt. 5:14-16). A direct statement by John regarding how
believers are to share this light is found in his epistle: "But if
we walk in the light, as he is in the light, we have fellowship with one
another, and the blood of Jesus, his Son, purifies us from all sin"
(1 John 1:7). Fellowship facilitates the sanctification process by
bringing 'light' to life through the power of the Cross. Human
connections and communication under grace provide the eye opening
revelation regarding righteous living and the affective motivation to
pursue it. As fellowship provides a sharing of light, fears are
dispelled, moral actions are illuminated, and shadows of depression are
displaced.
A select list of John's word pictures with relational
implications is displayed in Table 1. This is not a comprehensive list
and the richness of these pictures should not be reduced into a
simplistic checklist or mere operational definitions. This would
increase the risk of restricting the power of this Scriptural poetry
that speaks not only across history and culture but also between the
divine and human spheres.
These word pictures are suggestive and are intended to stimulate
further contemplation regarding the relational dynamics. For example,
the True Vine imagery may depict the provision of sustenance and a
consistent supply of necessary interpersonal resources as summarized by
the phrase "life in community." There is more to consider for
the context suggests the vinedresser's care, correction and
pruning' (Keener, 2003). Thus, important aspects of the Vine
picture are not immediately apparent in the brief relational summary
offered in Table 1 such as the links between connection, support,
accountability, and social as well as divine control. The tension
between the freedom of the individual and life together in Christ is
indeed an aspect of the Vine metaphor. There is substantial depth and
relational richness in these imago dei portraits.
Although these relational provisions may appear unique to the One
who was without sin, they do speak to the ways that every human being
offers comparable provisions to others. Since the imago dei was dampened
but not eliminated by the fall, human society still provides these basic
relational resources to its members. People can and do bear each
other's pain and hurt, they serve as safe retreats from the wider
competitive world, and humans do express love and concern for others,
particularly to those within their immediate family and social context.
When the community surrounding the individual is "in Christ,"
there is exceptional hope for substantial change and re-creation due to
Christ's presence experienced in the operative work of the Holy
Spirit (Col. 3:9-11; Eph. 4:22-24). These relational qualities interface
with the admonition for believers to love patiently, kindly, without
envy or excessive self-interest in a manner that protects and produces
trust, and have hope that results in renewed ability to persevere (1
Cor. 13:4-8).
Love as relationship in action supplies essential social resources.
These biblical metaphors expand our conceptualization of how that love
is transmitted to others for they describe imago dei nurture. One may
experience these provisions via a transpersonal encounter with the Lord
Jesus Christ and within interpersonal exchange as He makes His presence
known through the supply of Bread, Light, Truth, etc. Such biblical word
pictures may not have the precision of the related psychological terms
such as social capital or social support, or the detail of Weiss's
(1974) relational provisions. However, they represent in a parallel
language the underlying interpersonal process with more direct reference
to their Divine source. It is important to tie these provisions to the
therapeutic benefits of group work.
GROUP THERAPEUTIC FACTORS AND CORRECTIVE EMOTIONAL RELATIONSHIPS
Yalom has done much to further our understanding of the factors
within groups that promote change (Yalom & Leszcz, 2005). Awareness
of these curative forces enables a group leader to discern the moods,
moments and movements within the subtle process that unfolds in trust
formation and cohesion development. His explanation of the classic
eleven growth-producing factors and key elements of interpersonal
relating in groups has deeply shaped the viewpoints offered here. There
is no pretense of improving upon these models. In order to interface his
material with a ministry-oriented framework, the construct of CER will
be contrasted with that of corrective emotional experience (CEE).
As group members experience the tension and relief that flows from
interpersonal relating, there is opportunity for CEE, understood as the
liberation of inner affective turmoil stirred by past trauma and
relational frustrations. The common affiliated psychological term for
the release of repressed emotion is catharsis. Such an emotional rise is
corrective because of the presence of favorable therapeutic factors,
more specifically, the relationships that are the group experience. This
interior emotional material has not actually been dormant, latent or
'locked away.' Rather, active patterns of interpersonal
relating along with prominent ego defenses have served to protect the
individual from the uncontrolled release of these unacceptable or
relationally risky emotions. The corrective benefit of catharsis is the
direct result of the interpersonal 'safety' experienced as the
climate of the contemporary group.
The use of the term CEE has a long tradition within dynamic
explanations for change (Alexander & French, 1946/1980). Brief
psychodynamic approaches apply specific techniques to accelerate a
breakthrough in the dominant ego defenses through the active use of the
immediate presence of the therapeutic agent. The intent is to reduce
surface symptoms related to anxiety, shame, fear or anticipation of
loss, helplessness and pain as well by the active removal of ineffective
ego defenses at the core of the personality (Davanloo, 1990; Fosha,
2000). In contemporary dynamic portraits of CEE, the language of
intrapsychic experience is maintained with continued emphasis on
'unconscious' experience being brought into immediate
awareness. Despite the residual appeal to internal personality
structure, there is a bold use of interpersonal immediacy to gain access
to core affective and attachment experiences (Fosha, 2000). Resistance
and ruptures in the alliance become the central thrust of therapeutic
work. This is not merely to reduce symptoms but to intentionally bring
about character change that increases access to rewarding relational
encounters (Fosha, 2000; Safran, Muran, & Samstag, 1994). The
presumed inner change mechanism may be referred to as CEE, but both the
method and outcome of such a 'release' is relational. Since
the therapeutic activity is primarily interpersonal and the gain is
client access to greater intimacy, it makes sense conceptually to
describe the major process with a relational rather than intrapersonal
term. The shift to CER retains the association with an immediate
'breakthrough' providing relief accompanied by an inner change
while more forcefully placing emphasis on the complexity between
affective experience and relational attachment fused within the internal
working model. The re-setting of the curative center being offered here
has similarities to Olthuis' (2001) argument for care over cure,
for connection over intervention, and for mutuality over objective
isolation.
A human being resting in and reflecting on a redeemed connection
with one's Creator will experience a CER. By God's grace and
through imago dei qualities, human beings provide for the formation and
growth of others by replicating his love in genuine human encounters.
CER may be described as interpersonal intimacy empowered by the Holy
Spirit to make real the presence of Jesus Christ. It is
'corrective' because it reflects the grace of a Holy God
transcending human brokenness. It is 'emotional' since human
beings do not appear to internalize such experiences through cognition
alone. Affective and cognitive systems must both be triggered. It is
relational because it is stirred by the creation and formation of
intimacy bonds.
There is a threefold rationale for gravitating to the use of CER
over CEE in contemporary groups framed within a Christian worldview.
First, the emphasis is more firmly on interpersonal process that flows
from and to relational patterns rather than on an intrapersonal
experience that allows for structural change in underlying personality
dynamics. Second, as noted in the earlier research review, many groups
today are time-limited, cognitive behavioral and issue driven. Catharsis
may not be a dominant experience. As a broader term, CER may encompass
more relational benefits than the favorably supported catharsis of CEE.
Third, the relational element of CER fits neatly onto the available
theological foundation.
APPLICATIONS FOR GROUP WORK AND SPIRITUAL FORMATION
Christ-honoring care, unlike generic mental health care, is not
committed to healthy adjustment as an end in itself but pursues holistic
growth. Specifically, this means aiding the self to be reconstructed in
Christ through the experience of the ecclesial community (Grenz, 2001).
Character can be cultivated to manage the discernible personality in the
interest of spiritual formation or soul maturation. In this depiction,
'character' is referencing the value-guided and will-directed
narrative self as opposed to the natural inclinations of the constructed
identity commonly referred to as 'personality.' The Holy
Spirit and the resources known as the fruit of the Spirit become active
in the ecclesial self to contribute to healthy adjustment and to whole
person or soul growth (Gal. 5:22-23). When human beings serve as a vine,
light, bread, shepherd or truth for others in love, the ecclesial self
is engaged in community. For example, when a person crippled with fear,
doubt, and a lack of direction encounters others where the beauty and
hope of light breaks through, an inspiring moral compass comes to life.
When a person captivated by excessive worry senses the protective force
of a gate in another, optimism and anticipation is renewed as inner
security is restored. When a lonely soul is suffering from loss, the
relational refreshment of living water quenches the thirsty heart.
Christian helpers promote CER in groups where interpersonal process
is activated in accordance with a stated purpose to assist members in
goal attainment. Resulting adjustments in the internal working model may
allow for more intimate interpersonal and transpersonal experience. This
thrust is entirely consistent with secular group work. The following
ideas model spiritual formation activities that allow for the explicit
exploration of Christian themes and pressing heavenward (Phil. 3:12-14).
Group leaders orientate members and demonstrate that potent group
work calls for relating authentically while increasing in the skills of
intimate relating. It may be useful to build awareness that this type of
relating allows Christ followers to transparently reflect Jesus Christ
as imago dei. Thus, spiritually enriched relating is reflecting and
representing the presence of Jesus Christ in the ways that he promised
to provide abundant life. This is more about giving the Holy Spirit
freedom to maneuver than it is bringing in a new technique or behavioral
template for imitation. Building awareness may facilitate CER as a group
norm.
This sample closing group moment was drawn from The Schopenhauer
Cure:
"We've got to stop," said Julius, "but, Philip, this is exactly what I
was fishing for when I asked you about your feelings." Philip shook his
head in puzzlement.
Have you understood that today you were given a gift by both Rebecca and
Stuart?"
Philip continued to shake his head. "I don't understand."
"That's your homework assignment, Philip, I want you to meditate on the
gifts you were given today." (Yalom, 2005, p.203)
The reference to a gift is very natural for group therapists
acquainted with Yalom's leadership style. It is through this
treasured term that marvelous interpersonal process is highlighted, then
shaped. These person to person 'gifts' can be unwrapped by
referencing a spiritual provision reflected in John's metaphors.
"Did you really take in the deep confessions that were given to you
by your fellow group members? It was as if their brokenness and the
redemption they experience daily revealed Jesus in our circle as
Messiah."
Recognizing the provisions behind these metaphors may be fostered
through their use in prayer, summarizing, and in interpreting process.
"Our session today had several of you wrestling with complex
decisions. Did any of you sense a moment in our sharing when the Holy
Spirit made the presence of Jesus as the Way, our source of wisdom, real
in our midst?" Or, "Lord, as we open ourselves to one another
today, will you come among us as Light, providing the moral direction we
crave."
Such ideas only have utility in the context of quality group work
and recognition of the effects of the movement of the Holy Spirit
(John3:8). This intent is not to launch novel Christian group lingo.
This is an alternative description and attribution of the process and
benefits of interpersonal relating within group work that may facilitate
the increased adoption of a group methodology for the Christian
counseling and spiritual formation movement.
Group work may have advantages over individual helping approaches.
There are increased opportunities for spontaneous CER. The experience of
emotional, informational, and instrumental support may appear to be
natural to the recipient despite the formal and planned nature of a
helping group. There is a reciprocal benefit to both provider and
recipient. Furthermore, group participation facilitates a community
experience similar to the normal processes available in the body of
Christ for the ecclesial self. Given the communal nature of the process
of recreating the imago dei, group approaches are an important tool for
Christian healing and nurture.
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AUTHOR
GREGGO, STEPHEN P. Address: Department of Pastoral Counseling and
Psychology, Trinity Evangelical Divinity School, 2065 Half Day Road,
Deerfield, Illinois 60015. Title: Associate Professor and department
chair, and Director of Professional Practice at Christian Counseling
Associates, Delmar, NY. Degree: PsyD. Specializations: school
psychology, counseling theory, and clinical skills.
STEPHEN P. GREGGO
Trinity Evangelical Divinity School
I wish to acknowledge and thank my teaching assistant, Sasa Mo
Chen, for tracking down material and supporting this project. This paper
was presented at the 2006 Christian Association for Psychological
Studies international conference in Cincinnati, OH on March 10, 2006
under the title: Celebrating Group Work: Corrective Emotional
Relationships in Group Interventions. Correspondence concerning this
article should be addressed to Stephen P. Greggo, Department of Pastoral
Counseling and Psychology, Trinity Evangelical Divinity School, 2065
Half Day Road, Deerfield, Illinois 60015. E-mail:
<
[email protected]>
Table 1 Relationality Word Pictures from John's Gospel
Poetic Description Relationality Component Implication
Word (1:1, 14; 8:12) Wisdom/deity within Support social self/
humanity mind
Light (1:4-5; 8:12; 9:5) Wisdom/righteousness Inspire hope for
displayed holy living
Lamb of God (1:35) Sacrificial burden Prevent or bear
bearer others' pain
Messiah (4:25-36) Redeemer and healer Intercede and cure
Living water (4:13; 7:37) Refreshment resource Encourage and
refresh
Bread of life (6:35, 48) Nurturance source Nurture and support
Gate (10:7) Watchman/security Provide safety
system
Good Shepherd (10:11) Attendant, protector, Selflessly serve
provider
Resurrection (11:25-26) Guide through death Affirm life and hope
Eternity's pioneer (14:3) Caretaker for an Foster role and
eternal home place
Way (14:6) Pathway and guide to Inspire wisdom
eternal life
Truth (14:6) Ultimate authority for Speak truth in love
reality
True Vine (15:1, 5) Supply connection and Establish life in
lifeline community
Advocate (16:23) Intercessor and ally Communicate alliance
