According to a Statistics New Zealand media release (2001) on cultural diversity, over 2 million New Zealanders identify as being Christian. While this figure is unlikely to represent the number who actually internalise and practice Christian beliefs, it does indicate that the Christian worldview holds a significant cultural position in this country. In view of this, and given the large Christian population of North America, it is perhaps surprising that there is so little available within mainstream psychology that provides a Christian-focused approach to therapy. Referring to research done by Worthington, Kurusu, McCullough, & Sandage (1996), Lambert (2004) noted that this research “indicates that religious/spiritual clients prefer therapists who address change within a spiritual framework,” and if they are unable to find such therapists “many avoid treatment altogether” (p. 817). Clients who “identify themselves as ‘Christian,’ tend to prefer therapists who share their religious beliefs” (p. 278). Lambert also notes from research findings that religious cognitive therapy for depression, and pastoral counsellors, achieve outcomes that are “equal to or better than those professionally trained in cognitive methods” (p. 817).
Among the well-respected Christian leaders in the biblical counselling field is best-selling author, Neil Anderson. He, along with psychotherapists Terry and Julianne Zuehlke, have published a text on the “practical integration of theology and psychology” entitled “Christ- Centered Therapy” (2000). In the introduction the authors express their desire to “integrate the truth of God’s Word with compatible methodology from the science of psychology” (p. 14). Later, in a chapter that focuses on the integration issue, Anderson and his colleagues describe the cognitive-behavioural therapy sequence of replacing of irrational beliefs with new ways of thinking and responding. They then make the observation that “this process is about as close to the description of the concept of Christian repentance as one can get” (p. 106). This sequence is also linked to the biblical concept of being “transformed by the renewal of your mind” (Rom. 12:2). However, a key point of departure from CBT is the understanding of “the reality of the spiritual world,” and the “possibility that spiritual warfare could be part of the counselling process” (p. 108). Negative thoughts can be identified as coming from “patterns of the sinful flesh learned from living in a fallen world, or flaming arrows from Satan … (see Ephesian 6:16;
1 Peter 5:8)” (p. 109). Counselees who understand the Christian worldview can quickly reject the “lie” behind their negative thinking, when they see its dubious origin and “the truth” is revealed (p. 123). While the western naturalistic mind is likely to balk at such concepts and may dismiss them as belonging to a bygone era, numerous case studies are documented in Anderson’s books of counselees gaining swift and lasting relief from serious conditions through this integrated approach (e.g. Anderson, 1990, p. 148; Anderson et al., p. 150).
Perhaps the Christian psychologist who is best known for researching and presenting the biblical concepts within mainstream psychology is Everett Worthington, Professor of the Department of Psychology at Virginia Commonwealth University. Through his research and publishing of books on “forgiveness” he hopes to show the value of this “tool” in reconciling and
transforming relationships (Worthington, 2006, 2005). By developing and researching a programme called Forgiving and Reconciling through Experiencing Empathy (FREE),
Worthington has made available an evidence-based intervention that can be used by counsellors of various persuasions. While packaging the Christian concept of forgiveness for a general market, Worthington cautions that “forgiveness must fit the belief system of the person employing it. If not, forgiveness can be a blunt instrument, not a tool” (Worthington, 2006, p. xii). It is noted that the process of overcoming “bitterness” through receiving “grace,” and understanding the power of forgiveness, is a key principle presented in the MARC course.
Here in New Zealand, Pastor and therapist Diane Divett has pioneered and researched (at Doctorate level through Auckland University) the Christian-orientated Refocussing Therapy (RFT). Research has validated the effectiveness of Divett’s approach and she is now in demand, in New Zealand and overseas, to train others in the RFT method. Divett sees most
psychological theories as falling short of providing the healing, resolution and fulfilment of unmet needs available when a person connects with “God’s empowering presence” (Divett, 2006, p. 1) This connection occurs through helping a person to locate, access and develop their “God spaces,” thus shifting their focus and freeing them from binding issues in their lives (p. 1).
As already noted, in the Corrections field some opportunity is being afforded Christian-based programmes to prove their efficacy. A 20-bed Christian-focus unit has been operating at
Manawatu Prison for many years, and in 2003 the 60-bed “faith-based” unit opened at Rimutaka Prison in partnership with Prison Fellowship New Zealand (PFNZ). Although the brief MARC intervention differs greatly in format from the more comprehensive PFNZ prison programme, it draws upon the same biblical foundation and thus relies upon the same spiritual change
elements. A PFNZ publication describes their work as “a ministry of transformation, restoration and reconciliation,” and through “a process of faith development and Christian encounter, inmates take responsibility for their behaviour …” (PFNZ, Promotional Brochure-a). It is noted that Prison Fellowship International (PFI) is now the world’s largest volunteer organisation involved in prison work. With 45,000 trained volunteers in the US alone, its founder, Charles Colson, has received international acclaim for his contribution to criminal rehabilitation (Bolkas, 2002; McDaniel et al., 2005). While overseas research supports the effectiveness of such faith-based prison programmes (Johnson & Larson, 2003; McDaniel et al., 2005; Parsons & Warner-Robbins, 2002), research is still in progress to determine outcomes from New Zealand initiatives.