Why the church needs therapy

I’ve a piece on the links between psychotherapy and spirituality in the October issue of Third Way. Here’s a clip or two:

… Jung noticed that, of his patients in the second half of life, there was not one whose problem was not at base in some sense religious . The spiritual systems that had offered individuals frames of reference which generated meaning and purpose were breaking down. Modern individuals had spontaneously embarked upon a new search for soul, because human beings can do no other, though it is a chaotic process that often precipitates psychological pain and problems. Much is at stake, nothing less than the breakdown of society, Jung feared. Therefore, he argued, clergy and therapists must join forces to meet the precipitous spiritual challenge of our times.

Why does each need the other? The church needs depth psychology because people do not generally experience life in theological terms anymore. On the whole, they no longer feel redeemed by the death of Christ as the medieval individual did when gazing up at the broken body on the rood screen. The notion of sin has ceased to describe a deathly state of being as the first readers of Luther and Calvin must have felt inside themselves. So when the modern church speaks in terms of its old formularies and creeds, deployed without psychological insight, it comes across as dogmatic: at best, anachronistic; at worst, irrelevant. It is an insight Pope Francis seems to have recognised when, during his recent trip to Brazil, he spoke of the church as cold, caught up in itself, and ‘a prisoner of its own rigid formularies’.

Then, depth psychology needs the spiritual dimension too because whilst, since Freud, there have evolved rich ways of understanding the origins of psychological distress based upon traumas in the early years of life, there has been less development when it comes to understanding how suffering is linked to spiritual advance across the life course of an individual. Psychotherapy can look back, but struggles to peer forward. This is where spiritual traditions come into their own.

To use the language of the Christian tradition, it is through suffering that new life is found. Good Friday comes before Easter Sunday. Spiritual traditions hold out the hope that suffering can become a means to a transfigured end because the experience exposes the individual or group – painfully but powerfully – to sources of connection, possibility and fulfillment that were previously beyond conception. Call it salvation, enlightenment, release, returning to God…

… One way of describing psychotherapy is as a relationship that enables the individual to see more of themselves or of the groups to which they belong, not least church groups. It is a kind of awakening; becoming more conscious of hidden tendencies and compulsions that are typically barely felt on the everyday level and yet will, over time, shape and constrain character, choices and worldview. The psychologist and priest, Fraser Watts, talks of the abundance that this ‘joining up’ allows . ‘Renewal involves being integrated, integrating what’s on the surface with what’s inside.’ It is a theme that Jesus often referred to in his teaching, Watts continues. He seems to have been the kind of person who would meet a rich man, say, and spot that even though the chap kept every article of the law, it was an inner and personally defining attachment to riches that kept him from God.

Importantly, psychotherapy does not primarily aim to fix or heal such conflicts. Like Jesus with the rich man, it aims instead clearly to point them out. This is the issue of trying to solve problems from within the purview of what is problematic: such solutions inadvertently tend to exacerbate the issue. The relationship between a therapist and client is used to bring tensions to light, to explore and understand them in a felt way. Then, in time, they lessen their hold on the individual. He or she comes to see more of the impact of the forces at play in themselves and, thereby, is liberated from them. Something new becomes possible…

… In practice, this preparation for spiritual growth may happen in broadly two ways. There are those for whom life is constrained for reasons of profound damage or trauma. The slow, steady work of therapy – probably of different types, medical, behavioural and psychological – offers the hope of shifts and change. More commonly, the second way that therapy helps is with tackling the everyday defenses that everyone has to some degree. They don’t stop the person functioning but they do limit who they might become. (You might say that the church as a whole falls into this camp.) Problems are often revealed in those emotional responses that are the opposite of the fruits of the spirit – moments of hatred, grumpiness, fear, impatience, unkindness, obfuscation, indecision, hardness of heart and excess. The question, then, is how to nurture the fruit of love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.

A clue is in the way Paul describes such virtues, as fruits. They are not capacities that can be willed. As Paul also noted, for all that he wanted it to be otherwise, he continued to do what he wouldn’t do, and not do what he would – which in psychodynamic language is to say that he was influenced by his unconscious. Rather, the fruits are capacities that emerge as the individual or church is transformed. That is the source of renewal, and it is the practical details of this transformation process that western Christianity seems to lose sight of in the modern world, and with which psychotherapy can aid. In effect, the therapist says, you are forgiven for your hatred, greed and jealousy. Now we are free to explore the extent of such feelings in you, and why they have taken hold. As the psychotherapist Donald Winnicott put it, it is only when an individual knows about their ‘vast reservoirs of unconscious hate’ that they can also know they are loved, and so not be so ruled by their hate – or fear or anger. An older religious way of putting it would be to talk of being convicted of your sin, and then knowing the full extent of God’s forgiveness. But this is the kind of language that does not quite work for most today. The psychodynamic notion of acceptance and exploration, though, might make more sense…

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