Christian Psychology
86
3), personal holiness and responsible living (Chapter
4), social holiness and social justice (Chapter 5), the
atonement and forgiveness (Chapter 6), and eschatology
and Christian hope (Chapter 7). Each chapter moves
systematically from theological and theoretical founda-
tions to general clinical implications that are interwoven
with concrete applications to therapy using sample case
illustrations.
Personal Reflections for Christian Psychology
I was particularly impressed with Holeman’s skilful
incorporation and use of a wide variety of resources
throughout the book. Page after page she seamlessly
integrates biblical text, significant theological and
scientific references, and practical clinical examples.
Supplemental notes are sprinkled throughout each
chapter directing readers to useful resources for further
reading and discussion. Chapter three is an excellent
example of how she does this by bringing biblical and
theological reflections on the nature of the Trinity to-
gether with empirical research on therapeutic common-
factors to shape our understanding of counseling and
the counseling relationship. The main thesis in this
chapter is that how we relate to clients should resemble
the holy love exhibited within and between the Persons
of the Trinity. This has implications for counseling in,
for example, how we define “self ” not as autonomous
and independent, but as “persons-in-relation” (p. 66);
seeing ourselves as contributors and participants in
relations that are marked by integrity, collaboration,
and concern for others. There are significant elements of
overlap with current scientific research on the therapeu-
tic alliance and other common factors which provide
additional avenues of investigation into new ways of
understanding and working with clients. Throughout
the chapter Holeman refers to a client named Cynthia,
a particularly difficult client whom she came to see “as
a child of God and a person of worth” (p. 63), in order
to demonstrate how these principles have influenced her
clinical work.
I think it is clear by now that this book is deeply
practical, focused on the translation of theory (especially
biblical theology) into practice. Although Holeman
openly and frequently draws from Wesleyan theology in
her approach, the emphasis is not on specific theological
content and convictions per se, but rather on demon-
strating
how
to put particular beliefs into action clini-
cally. Furthermore, at times, she also points out ways
in which her theological commitments may differ from
those of other perspectives (e.g. Calvinists) and invites
the reader to consider the subsequent implications for
clinical practice. In this way, Holeman not only presents
a conceptual framework for bringing theology into
counseling, but she also presents herself as an example
of how to do this actively, inviting the reader to do the
same regardless of theoretical orientation (both theo-
logically and clinically).
That being said, this book does not offer a com-
prehensive and systematic theological discourse on
what the Bible teaches about counseling and how to
counsel effectively. What it does offer, though, is an
excellent model demonstrating the “how” of integration
and what integration might look like in therapy. Many
books on the topic of integrating psychology and Chris-
tianity focus on differences in theoretical approaches
to integration, but what is often less clear are potential
similarities and differences in ways in which two ap-
proaches actually appear in the therapy session itself
(e.g. Are there techniques that A uses or uses differently
that B does not and vice versa? What differences are
there from the client’s perspective? etc.). By elaborating
on the general meta-model using specific concepts and
case illustrations, Holeman offers clues as to what theo-
logically reflective counseling could look like in practice.
One recurring concept that I found particularly
interesting and useful was W. Paul Jones’ “theological
worlds”. This concept is introduced in Chapter 2 and
provides a simple framework for characterizing and
understanding how people conceptualize their “sense of
self and spiritual need” (p. 49) in relation to their place
in the world and experiences of personal dilemmas. This
framework can allow for a better understanding of how
the client sees the world and to orient therapists to help-
ful and harmful therapeutic directions. In Chapter 7 (p.
151), for example, Holeman identifies the
fugitive
(one
of the five “theological worlds”) as particularly receptive
to themes of forgiveness, repentance, and reconciliation
since they see themselves as flawed, broken, powerless,
and “wracked with guilt” (p. 55). When the therapist
recognizes this, it becomes clear that drawing the client
into a better understanding of God’s forgiveness is a
better course of action than emphasizing God’s justice
and the need for spiritual transformation and holiness.
Conversely, just the opposite may be true in the case
of the
fighter
(p. 125). This is an excellent example of
integration showing how a theologically-derived insight
can directly inform counseling practice.
Having read
Theology for Better Counseling
I am
left with two minor concerns. The first is that the
book largely focuses on the relevance of theology in
working with Christian clients, but little is said about
working with non-Christian clients. Though there is
undoubtedly more openness to bringing theology into
therapy with Christian clients, I am curious as to the
extent that theologically reflective counseling offers
something of benefit for non-Christian clients as well.
Holeman does provide some hints along the way and I
think the notion of explicit and implicit theology likely
plays a significant role in this regard. At several points
she emphasizes that the key to theologically reflective
counseling is not only about what we know (explicitly),
but that this knowledge should also shape who we are
(implicitly) and so, even without explicit theological
discussion, we can (and should) always be reflections of
