Professional Documents
Culture Documents
E x p a n d i n g D a v a n l o o s I n t e r p r e t iv e
T r ia n g l e s t o E x p l ic a t e t h e C l i e n t 's
I n t r o je c t e d Im age o f G o d
Ja n ic e M o rg a n S tr e n g th
T h e r e is a N e e d f o r F o r m u l a t in g
I n t e r p r e t a t io n s R e g a r d in g G o d
The Christian therapist must not only pay attention to the various emotional aspects of the clients
life, but must also attend to the clients relationship
with God. Anthony Bloom (1966) wrote that the
image of God is often distorted. This inhibits the
clients prayer and stunts spiritual growth.
God is always real, always Himself, and if we could stand face
to face with Him as H e is and perceive His objective reality,
things might be simpler; but we manage, in a subjective way,
to blur this truth, this reality in front of which we stand, and to
replace the real God by a pale picture of Him, even worse, by
a god who is unreal because of our one-sided and poor conception of Him . ... It is not to the real person we are then
speaking, but to the image we have formed and it usually takes
a great deal of effort on the part of the victim of this prejudice
to break through and establish a real relationship. We have all
formed ideas about God; however lofty, beautiful, even true in
its component parts the idea may be, it will, if we are not careful, stand between us and the real God and may become simply an idol before which we pray while the real God is hidden
180
whom they must hide their human frailties; nonexistent; accepting them as they are, supportive; encouraging, a comforter; a Janus-faced being whose expectations are constantly changing; demanding more and
more rituals and renunciations of desires; illusory, lacking substance in external reality; promising in the
future what is unobtainable in the present; and loving
and kind in the past, but withdrawn in the present.
Heinrichs observed that the internalized image of God
generally parallels the status of the individuals capacity
for and quality of object relationships which are
learned from their parents in their early years at home.
Gaultiere and Gaultiere (1989) confirmed Heinrichss (1982) observations in their empirical study of
peoples image of God. They found that subjects in
their study described 14 false gods which paralleled
their images of their parents. Additionally, Kirkpatrick and Shaver (1990) found that a clients beliefs
about God and the nature of his or her personal relationship with God can be predicted from the nature
of childhood attachments. Strahan (1993), in a sampie of 220, found that subjects perceived deity as
more caring and empowering and less distant if their
fathers were perceived as caring. Strahan found a
number of gender-related correlations between perceptions of parents and perceptions of God. Brokaw
and Edwards (1994), in their study of 92 undergraduates, suggested that an individuals growing image of
God appears to be based not only on cognitive teaching about God but also on relational learning.
Strahan (1993) and Kirkpatrick and Shaver (1990)
cite Bowlbys attachment theory as an explanation of
the correlation between peoples image of God and
their perceptions of their parents. Sawin (1984) cites
Bowenian theory as an explanation. Heinrichs (1982),
McDargh (1983), and Latta (1990) refer to object relations theory for an understanding of the phenomena.
The question which is central in this article, however, is how to incorporate this knowledge about the
formation of the introjected image of God into therapeutic work in order to enhance the spiritual as well
as emotional growth of the client.
In t e r p r e t a t io n A d d r e s s e s
T r a n s f e r e n c e a n d R e s is t a n c e
Reflective Listening
The therapist may choose to reflect what she
hears or observes, mirroring the client as Donald
Winnicott (1971) encouraged. Carl Rogers (1961)
described this powerful concept as showing unconditional positive regard. By this he meant showing a
warm regard for the client as a person of unconditional self-worth. This is done at least partially by
accurate reflection whereby the therapist simply
restates what the client has said in her own words or
sometimes literally repeats verbatim what she heard
the client say. Most genres of psychotherapy employ
some form of reflective listening.
Clarification
The therapist may choose to clarify what he has
heard by asking questions or by asking the client to
tell more or expand upon the clients previous comment. While most genres of psychotherapy use clarification to some extent, many of the cognitive therapies utilize the intervention of clarification as the
central aspect of their work. Family therapists, White
and Epston (1990), described a particular form of
clarification in their narrative therapy approach.
Their relative-influence questioning utilizes both
clarification and reflection to allow clients to tell
their story beyond just a statement of the problem.
Both Murray Bowen (Hall, 1991) and BoszormenyiNagy (Boszormenyi-Nagy & Krasner, 1986) used
clarification questions as a central part of their
approach. Of course, the direction of the clarification varies somewhat, based on the particular theoretical assumptions that guide the therapists work.
Interpretation
In psychodynamic psychotherapies, both individual and family therapy genres utilize interpretation as an essential part of the therapeutic process.
The purpose of interpretation is to provide insight
to the client regarding that which is outside the
conscious awareness of the client. The interpretation may focus on unconscious transference or
resistance.
Transference. Therapists may use interpretation
to explicate the clients unconscious transference.
Interpretation involves the therapists formulating
and articulating unconscious processes of transference so that the client may become aware of them
and thus be able to make new and different choices
toward growth. Sometimes the growth in question is
181
the clients growth in his relationship with God. By
interpreting the transference involving the clients
projections from his parents onto God, the therapist
is able to help the client replace the pale picture of
God with the real God.
Resistance. Therapists may also interpret resistance. Resistances are repetitions of all the defensive operations that the client has used in his past
life. All varieties of psychic phenomena may be used
for the purpose of resistance (Greenson, 1968, p.
37). Resistance is typically adhered to subconsciously by the client. Interpreting resistance is a critical
part of therapeutic work because, according to
Greenson, to be effective the therapist must deal
with resistance in order to facilitate growth. In other
words, resistance is often the internal mechanism
which prevents a person from moving forward in the
development of relationships which foster personal
growth. Sometimes resistance is evident in the
clients relationship with God.
To complicate matters, sometimes the transference is used as a resistance. According to Greenson
(1968), some transference reactions cause resistances, some transference reactions appear as resistances, some serve as resistances against other
forms of transference and some resistances serve to
ward off transference reactions (p. 281). These
scenarios are more complicated and go beyond the
scope of this article. For a full, but quite readable
explication of the various types of resistance, as well
as the art and technique of interpretation in psychodynamic terms, one may refer to Greensons book,
The Technique and Practice o f Psychoanalysis,
Volume I.
Though interpretation is such a critically important technique in the practice of psychodynamic
therapies, many therapists, particularly beginning
therapists, often have difficulty grasping the concept
of interpretation. They have difficulty learning to use
interpretation effectively in the therapeutic relationship. And further, Christian therapists may not consciously incorporate interpretations regarding a
clients relationship to God into the therapeutic process in a way that facilitates change in the clients
internalized image of God.
U
D a v a n l o o s T r i a n g l e s
F a c il it a t e I n t e r p r e t a t i o n
s in g
to
182
Current relationship
Relationship to therapist
Childhood relationship
Figure 1. D avan loos triangle o f persons is used to form ulate interpretations o f transference.
183
Current relationship:
wifes expectations
Relationship to therapist:
therapists expectations
Relationship to mother:
mothers expectations
and lack of appreciation
Figure 2. Exam ple o f D avan loos triangle o f persons.
Current relationship
Childhood relationship
Relationship to therapist
Relationship to God
Figure 3. T h e square o f persons is used to interpret the transference o f a clients introjects onto God.
184
Impulse
Anxiety
Defense
Figure 4. Davanloos triangle of conflict is used to formulate interpretations of resistance.
T r ia n g l e o f C o n f l ic t I n t e r p r e t s
R e s is t a n c e
Another triangle which Davanloo (1980) suggested as a means to interpret resistance is what may be
referred to as a triangle of conflict. Davanloo directs
the therapist to imagine a triangle of conflict wherein the client is conflicted by an impulse or feeling
which is defended against due to anxiety created by
the impulse (see Figure 4). The impulse or feeling is
the desire to do something or to express a feeling.
The anxiety is the fear of doing or saying what is
desired. The defense is the behavior or thought process which short circuits the expression of the
impulse. The therapist listens, reflects, and clarifies
until she can put together the three sides of the triangle of conflict. Once the therapist has identified in
her own mind the impulse, the anxiety, and the
defense, she should try to make the interpretation in
one or two sentences for the client.
For example, Sharon (fictitious name) was working with Marla (fictitious name), the mother of two
girls, who had been stalemated in an unresolved
bereavement for 10 years following the death of her
husband. In working with Marla, Sharon found that
185
Anxiety
Impulse
Impulse/Anxiety/Defense
G od
Defense
Figure 6. Redirection of the triangle of conflict to interpret the clients resistance toward God.
whenever Marla began to feel anger about her husbands death she quickly diverted the conversation
to the misbehavior of her children (see Figure 5). In
other words, when Marla began to experience an
angry impulse, she defended against it by focusing
on the bad behavior of her children. When Sharon
made the interpretive statement, Just now when
you m en tio n ed the d eath of your h usband, I
thought I saw a feeling of anger cross your face.
When I inquired about it you quickly changed the
topic to your daughters problems, perhaps because
you are afraid to feel your anger about the death of
your husband. With this statement Sharon connected Marlas fear of her anger at her husband
with M arlas defense of jumping away from the
affect of anger by focusing on her daughters misbehavior. This intervention expanded Marlas ability
to process her anger toward her husband for leaving her alone to raise their daughters. As she understood and dropped her defensiveness and allowed
herself to feel and articulate her anger, new information emerged as toe why she was so angry. As it
turned out, Marla had been pregnant before her
husbands death and had lost the baby in a miscarriage. Though she had w anted to get pregnant
again, her husband refused. She learned from a
nurse the day that her husband died that he had
known for quite some time before he died that he
was going to die and that was why he had refused
to impregnate her prior to his death. Without realizing the connection, for 10 years Marla had held in
this anger at her husband for not telling her of his
impending death. This repressed anger was a contributor to her unresolved bereavement. It was the
interpretation of the resistance, the defense of
focusing on her childrens behavior, that unleashed
many layers of anger in Marla.
of
186
and
Gather adequate information before verbalizing the interpretation. It is important for the
therapist to gather adequate information regarding
an interpretation. Students and young or poorly
trained therapists tend to hazard unfounded guesses
in their interpretations, a practice that confuses the
client and takes away from the power inherent in the
interpretive process. I encourage students and
trainees to formulate all aspects of the interpretation
before verbalizing it to the client. Information for
formulation of interpretations may be gathered by
the therapist through many avenues such as the use
187
uthor
STRENGTH, JANICE MORGAN. Address: School of Psychology, Fuller Theological Seminary, 180 North Oakland Ave., Pasadena, CA 91101 Title: Assistant Professor of Marriage and Family
Therapy; Licensed Marriage and Family Therapist. Degrees: BA,
Music Education, University of South Florida; MA, PhD, Clinical
Psychology, Rosemead School of Psychology, Biola University.
Specializations: Christian psychology in Russia, psychodynamic
couple and family therapy, applied integration of psychology and
Christianity.
This journal is made available to you through the ATLAS collection with permission
from the copyright holder( s). The copyright holder for an entire issue of ajournai
typically is the journal owner, who also may own the copyright in each article. However,
for certain articles, the author of the article may maintain the copyright in the article.
Please contact the copyright holder(s) to request permission to use an article or specific
work for any use not covered by the fair use provisions of the copyright laws or covered
by your respective ATLAS subscriber agreement. For information regarding the
copyright holder(s), please refer to the copyright information in the journal, if available,
or contact ATLA to request contact information for the copyright holder(s).
About ATLAS:
The ATLA Serials (ATLAS) collection contains electronic versions of previously
published religion and theology journals reproduced with permission. The ATLAS
collection is owned and managed by the American Theological Library Association
(ATLA) and received initial funding from Lilly Endowment Inc.
The design and final form of this electronic document is the property of the American
Theological Library Association.