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2005
Interventions that Apply Scripture in Psychotherapy Interventions that Apply Scripture in Psychotherapy
Fernando L. Garzon
Liberty University
, fgarzon@liberty.edu
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Journal of Psychology and Theology
2005, Vol. 33, No. 2, 113-121
Copyright 2005 by Rosemead School of Psychology
Biola University, 0091-6471/410-730
113
For the word of God is living and active and
sharper than any two-edged sword, and piercing
as far as the division of soul and spirit, of both
joints and marrow, and able to judge the
thoughts and intentions of the heart. Heb. 4:12
(NASB)
He sent forth his word and healed them… Ps.
107:20 (NIV)
... in humility receive the word implanted, which
is able to save your souls. James 1:21b (NASB)
T
he Bible, as seen from the passages above,
makes no apologies for the potency of its
message to heal. Accordingly, whatever our
approaches to Christian therapy, we are challenged
to discern how the Bible’s message applies to our
work. Christian counseling is a tremendously diverse
profession (Johnson & Jones, 2000; McMinn &
Phillips, 2001). Within this diversity exists a wide
variety of perspectives on if, when, and how to use
Scripture in psychological treatment. Some
approaches might eschew overt strategies incorpo-
rating Scripture in treatment, others mandate such
usage as the only true way to do Christian therapy
(e.g., Adams, 1970), while others take a situation-
specific, client-specific stance.
This article uses the case of George (a fictional
amalgam composed from several different clients) to
provide examples of various intervention strategies.
The article is not an exhaustive literature review of
all interventions that might incorporate Scripture as
a resource; rather, the aim is twofold: first, to
increase Christian therapists’ awareness of the vari-
ety of types of Scripture interventions available, and,
second, to stimulate “divinely inspired creativity” in
the further development of strategies to incorporate
the living Word of God in Christian psychotherapy.
THE CASE OF GEORGE
George is a 30-year old single Caucasian male
construction worker who presented for psychothera-
py with chief concerns of depressed mood, low self
esteem, suicidal thoughts, and trouble sleeping. He
describes these symptoms as occurring “on and off”
over the last 10 years. George has no plans or inten-
tions of acting on his suicidal thoughts and agreed to
a contract with me to monitor these thoughts. He
commonly makes statements like “I’ll never amount
to anything “ and “I’m a loser.” He also displays a
constricted expression of affect.
Currently, George is most depressed about his
lack of progress in any career. He’s been working
construction or other odd jobs since he graduated
from high school twelve years ago. George would
really like to be a pilot, but he has not taken any
steps in that direction. “They’d see right through
me,” he laments. He also has a tendency to take on
too many overtime projects, leading to another
comment, “I get anxious when I think about saying
‘no’ to offered work.”
Prior to his current treatment, George has never
seen a therapist. He reports suicidal thoughts as an
adolescent but reports never making an attempt. “I
came close a couple of times, but never did any-
thing” he notes.
INTERVENTIONS THAT APPLY SCRIPTURE
IN PSYCHOTHERAPY
FERNANDO GARZON
Regent University
Christian therapists are sometimes challenged in
their work with appropriately religious clients to
develop treatment components that incorporate the
Bible. Utilizing a case study format, this article
describes various intervention strategies available for
the clinician to consider. Psychodynamic, psychoedu-
cational, theoeducational, cognitive, behavioral, and
affective experiential therapeutic examples are pre-
sented. As long as sound ethical and religio-cultural
assessment guidelines are followed, Scripture
remains a rich resource for clinicians in their work.
A version of this article was presented for the Scripture and the
Disciplines Conference, Wheaton College, May 25th, 2004. Cor-
respondence concerning this article may be sent to Fernando
Garzon, PsyD, Center for Counseling and Family Studies, Liberty
University, 1971 University Blvd, Lynchburg, VA 24502. Email:
fgarzon@liberty.edu (effective August 7, 2005)
114 SCRIPTURE INTERVENTIONS
George says his father periodically ended up in
alcohol treatment centers before dying 3 years ago
of cirrhosis of the liver. His mother suffered from
occasional bouts of depression and was periodically
on antidepressants. George didn’t know of any other
history of mental illness in his family, and no abnor-
malities were noted in George’s medical history.
Aside from typical childhood illnesses, no major
accidents or illnesses occurred. While he’s been in
occasional fights in his life, he does not recall any
head injuries that resulted in unconsciousness. His
developmental history also appeared normal.
Partly due to his father’s history, George has
avoided alcohol and drugs throughout his life. “I’ll
never do what he did to us [the family],” he reports.
His father worked as a plummer and his mother
was a nurse’s aid in a local hospital. A Vietnam war
veteran, George’s father had resorted to drinking to
cope with the scars of war. It didn’t work. Instead,
his father displaced his frustrations and anger onto
his wife and George when he was born. Verbal and
physical abuse were common for both George and
his mother. Indeed, it appeared the harsh comments
during the abuse were most stinging. “You’re a no
good &*!@$ loser George. You stay in line or I’ll
send you back to your creator.”
George played a variety of sports growing up and
had some friends. However, these friendships were
not very deep and focused primarily on the common
sporting interactions. George started dating when he
was 16. Sadly, his relationships from then until now
have all been short-lived (1 week to 4 months at the
most). As George describes it, women have “felt
sorry for me ... They date me to help cheer me up ...
and then they leave when they see it hasn’t helped.”
George was sexually active until he became a Chris-
tian two years ago.
Growing up, George’s family rarely went to
church. He became a Christian two years ago
through a construction worker friend who had got-
ten saved and took him to a revival meeting. Since
then, he’s attended a local Baptist church. He finds
support there, but also feels uncomfortable, believ-
ing that one day they’ll discover, like others in his
life, just what “a loser” he really is. “I know God loves
me, but I still feel good for nothing,” he laments.
George’s new found Christian faith has given him
added incentive to keep from making any suicide
attempts despite the recurrent depressions.
Diagnostically, George is experiencing a chronic
depression, apparently trauma-induced from a child-
hood relationship with an abusive alcoholic father
suffering from Post Traumatic Stress Disorder.
George has developed an underlying core belief
(schema) that he’s worthless, which helps maintain
his depression. It’s likely also that internalized anger
towards his father is also present. He is motivated
for therapy but also feeling hopeless that anything
can be done (Again, partly maintained by maladap-
tive worthlessness cognitions). It is encouraging that
he does have a goal (becoming a pilot). He longs for
the strength and courage it takes to “risk” enrolling
in pilot school.
As treatment begins, individual psychotherapy
will be implemented. If George’s symptoms contin-
ue at high levels after a month of treatment, a refer-
ral for antidepressant evaluation will also occur.
Finally, George’s religious resources will be explored
as potential assets in his treatment. George agreed
with this treatment plan.
ETHICAL, CULTURAL, & ASSESSMENT
ISSUES WHEN CONSIDERING SCRIPTURE
INTERVENTIONS
Much has been written on the ethical usage of
spiritual interventions in psychotherapy (Richards &
Bergin, 1997; McMinn, 1996; Anderson, Zuehlke, &
Zuehlke, 2000; Tan, 2003). Common ethical areas to
consider in this pertinent literature concern dual rela-
tionships (religious and professional), imposing reli-
gious values on clients, violating work-setting
(church-state) boundaries, informed consent issues,
and clinician competency issues. Clinical applications
of Scripture should therefore include good client reli-
gio-cultural assessment, a solid therapeutic alliance,
clear informed consent procedures, avoidance of the
imposition of religious values on the client, and the
maintenance of intervention flexibility versus rigidly
applying Scripture interventions to all Christian
clients (Tan, 2003; Richards & Bergin, 1997).
For the clinician, values often play a large part in
how overtly they utilize religious resources such as
the Word of God. Richards & Bergin (1997)
describe three guiding values important when con-
sidering such religious interventions: (a) respect for
the client’s autonomy/freedom, (b) sensitivity to and
empathy for the client’s religious and spiritual
beliefs, and (c) flexibility and responsiveness to the
client’s religious and spiritual beliefs.
While most Christian therapists would agree in
principle to the above, a visceral reaction often takes
FERNANDO GARZON 115
place (positive or negative) when a discussion of
Scripture techniques occurs. This is informative as an
indicator of potential countertransference that can
block the effective adoption of the above values, par-
ticularly in the area of flexibility and responsiveness.
For example, those with a positive initial reaction
may be prone to incorporate overt interventions uti-
lizing Scripture while neglecting a client’s misgivings
about such interventions. Has George experienced a
legalistic and judgmental church environment for
the last two years and does he see the Bible as a book
full of condemning passages? If so, guilt and shame
might be his primary affects in reaction to an inter-
vention utilizing Scripture. Such interventions may
be contraindicated, at least early in treatment, until a
supportive therapeutic alliance has been developed
(and perhaps throughout). Negative countertransfer-
ences likewise can have perilous dangers in this
regards. George may be having a positive experience
in his church environment and look upon the Bible
as his sacred source of primary aid, but the therapist
might have had painful experiences in a church that
utilized Scripture in a heavy-handed legalistic or judg-
mental fashion. The therapist’s own emotional reac-
tions might be erroneously presumed to lie in the
client as well, preventing the ability to see the Bible
as a valuable coping resource for the client when it
actually is. Thus, both positive and negative Scripture
countertransference may lead to subtle or not-so-
subtle impasses in treatment.
In summary, clients will have a mixture of experi-
ences with the Bible based on their particular religio-
cultural background. This background needs to be
assessed carefully, and any Biblical interventions
incorporated into treatment should be done in a
highly ethical manner. In addition to considering the
ethical, cultural, and assessment issues involved in
incorporating Scripture in treatment, clarifying one’s
own countertransference reactions to the possibility
of utilizing Scripture will enhance the ability to accu-
rately assess an intervention’s appropriateness in the
individual client’s care.
POTENTIAL SCRIPTURE INTERVENTIONS
FOR
GEORGE’S TREATMENT
Careful assessment of George revealed a man uti-
lizing his Christian faith as a main support in his life.
He was very open to discussing spiritual issues and
having spiritual techniques incorporated as a part of
his care. He had a positive view on the inclusion of
the Bible as a part of his treatment, so some interven-
tions applying this resource were used. Intervention
samples described in George’s care below came
from a variety of theoretical orientations. These
interventions serve only as samples that can be
found in a potentially broad literature.
Implicit Scripture Intervention
Psychodynamic and psychoanalytic Christian
therapists sometimes emphasize an incarnational
perspective on spiritual interventions such as utiliz-
ing the Bible in treatment (White, 1984; Benner,
1983). In George’s care, for example, they might
emphasize the therapist’s empathic stance towards
George as the key mode of integrating the Bible.
Such an empathic stance models the character of
Christ as seen in the Bible when He ministered to
wounded people. Quiet and non-overt strategies,
such as praying for George outside of sessions and
perhaps quietly during sessions, complement this
approach. Tan (1996a) describes these interventions
as types of implicit integration. Other aspects of
implicit integration include the personal spiritual life
and development of the counselor. Tan contrasts
such an approach with explicit integration, which
more systematically incorporates spiritual resources,
such as the Word of God, purposefully in treatment.
It is important to note that implicit and explicit Bibli-
cal strategies are not mutually exclusive and exist on
a continuum. Each client’s individual diagnosis,
symptom severity, and presenting problems can lead
to different levels of implicit/explicit integration.
Indeed, implicit and explicit integration strate-
gies are closely linked in client care. The therapist’s
own implicit spiritual growth, development, and
quiet prayer for George may still have a direct impact
on the quality of care and a client’s treatment out-
come, even with varying levels of explicit integration.
However, this linkage is not complete, as research
suggests that explicit spiritual interventions strate-
gies can sometimes be used by non-Christians with
Christian clients to great effect (e.g., Propst,
Ostrom, Watkins, Dean, & Mashburn, 1992). This
perhaps surprising preliminary finding appears quite
consistent with Scripture (e.g., Matt. 7:22-23).
Psychoeducational
George may need education around the appropri-
ateness of experiencing his emotions, as well as a frame-
work for understanding the place of assertiveness and
116 SCRIPTURE INTERVENTIONS
limit-setting around declining requests to work
overtime. In discussing these areas with him, it
appeared he felt men should not have much affec-
tive awareness and that declining the extra work
would be unchristian. The Bible contains many per-
tinent passages that might be appropriate to discuss
with George in session and/or to assign to him as
homework.
For example, in regards to men and emotions,
many of the Psalms reflect great affective awareness
in David’s on-going conversation with God (e.g., Ps.
3, 4, 7, 23, 35, 139, etc.). Examining passages pertain-
ing to Jesus that are reflective of his emotional
awareness, such as His weeping over Jerusalem
(Luke 19:41-42), his anger in the temple (Matt. 21:12-
13), and his struggle in Gethsemane (Matt. 26:36-46)
might help George be more accepting of his emo-
tional side. For other clients who are defended
against their normal grief process, the book of Job
might also be very helpful.
George’s tendency to view all assertiveness nega-
tively reflects an inaccurate understanding of Biblical
principles of stewardship and calling. Several books
have been written amplifying on these Biblical
themes. For example,
Boundaries (Cloud &
Townsend, 1992) is a commonly recommended book
by many Christian professionals (Johnson & Johnson,
1998). This book and in-session discussion with
George might help him understand Biblical assertive-
ness and help him distinguish this from an unbiblical
self-sufficiency and disregard for others’ needs.
Theoeducational
Some of George’s comments during the early ses-
sions suggested that he may suffer from “worm the-
ology,” a view that overemphasizes one’s sinfulness,
the fallen nature, and God’s judgment while mini-
mizing God’s love, acceptance, and the reality of
George’s new position in Christ as a Christian.
Assessment of George’s condition suggested that
part of this theology may be based on his early expe-
riences with an abusive father. I also assessed the the-
ology promoted through George’s church, both in
conversations with him and in conversations with
other persons I knew who went to his church.
As work continued on his relationship with his
father, he became more open to input in regards to
his theological stance. Homework assignments
around passages of Scripture emphasizing God’s car-
ing nature and acceptance of George and bibliother-
apy (e.g., Anderson, 2000) were fruitful in readjust-
ing his perspective.
Behavioral
Assertiveness was briefly addressed above.
George also suffered from anxiety symptoms as seen
in his difficulty falling asleep. Benson (1996)
described a deep-breathing relaxation technique
which he adapted for religious individuals to
increase compliance, motivation, and efficacy. In
applying this technique to George, I explained to
him the rationale behind deep breathing relaxation
and asked him if there were a Scripture or supportive
phrase he would like to use as he exhaled during
each repetition of the exercise. George readily
responded, “Psalm 23, ‘The Lord is my shepherd.’”
He was then trained to inhale deeply, holding to a
count of five, and to exhale slowly repeating this
comforting line of Scripture. After a few repetitions,
regular breathing followed, and then another set of
deep breathing. George felt this technique was help-
ful, so he was encouraged to try it as an aid in falling
asleep at night.
Cognitive
Much has been written on applying the Scriptures
from cognitive perspectives emphasizing Rational
Emotive Behavior Therapy styles (e.g., Nielsen, John-
son, & Ellis, 2001; Johnson, 2001; Backus, 1985;
Johnson, Devries, Ridley, Pettorini, & Peterson,
1994; Pecheur & Edwards, 1984), as well as styles
resembling the work of Aaron Beck (e.g., Propst,
1988; Hawkins, Tan, & Turk, 1999; Tan & Ortberg,
1995). The brevity of this article will lead to a focus
on one sample intervention from each major cogni-
tive therapy “camp.”
REBT utilizes reason and logic as primary tactics
to change core irrational beliefs (Ellis, 2000), while
cognitive therapy emphasizes idiosyncratic or indi-
vidualized dysfunctional perception styles and a
more experimental, empirical modality to alter these
misperceptions (Beck & Weishaar, 2000). George
experienced one episode during treatment that will
highlight the two strategies.
Around eight sessions of treatment, George
decided to apply to take flying lessons at a local
small airport. The pilot instructor said he would
review the application and get back to George within
two weeks. George hadn’t heard from him at this
time, so I encouraged him to call and ask what had
FERNANDO GARZON 117
happened. The instructor apologized and said he
hadn’t gotten around to it since he was very busy.
George felt discouraged and believed the instructor
was “stalling because he knows what a loser I am.”
Figure One highlights a common REBT written exer-
cise that might be helpful in addressing George’s
irrational belief. In the technique, he describes the
incident, his belief, and then disputes the belief.
Afterwards he rates his endorsement of the original
maladaptive thought. This activity often is done orig-
inally in-session with the therapist.
As can be implied from the above, the clinician
may need to educate George on promises found in
the Bible to counteract his negative belief if George
does not know these from his past two years as a
Christian. Many times, a more Beckian approach is
equally suitable to address what happened to George.
The Seven column technique developed by
Greenberger and Padesky (1995) reflects such a per-
spective. This technique applies an inductive, Socrat-
ic strategy for exploring the evidence both for and
against the key maladaptive cognitions George has in
an effort to help him develop more balanced
thoughts. Care is taken to empathize with George’s
experience before asking him inductive questions to
find evidence against his belief. Figure Two depicts
the seven column technique altered to include ques-
tions in column five that facilitate the utilization of
Scripture in generating contradicting evidence.
Several thought records over several different situa-
tions may be needed to substantially reduce
George’s belief in his maladaptive thought and
increase his belief in the more balanced thoughts.
Many other REBT and Beckian cognitive techniques
exist and can be adapted for addressing George’s
condition.
Affective Experiential
Affective experiential approaches normally seek
to activate the client's cognitive/emotional matrix
related to a core issue (like George’s belief that he is
a loser) and to bring these minimally processed or
“nonmetabolized” feelings into the here and now
with the clinician so that the emotions can be identi-
fied and processed (Magnavita & Carlson, 2003).
Strategies utilizing the Bible may have a similar goal,
except that the desire is to bring these core issues
and connected emotions “into the living presence of
God” for processing, as well as for processing with
the therapist. One biblical intervention seeking to
facilitate resolution of core affective issues is inner
healing prayer.
Inner healing prayer consists of “a range of ‘jour-
ney back’ methodologies that seek under the Holy
Spirit’s leading to uncover personal, familial, and
ancestral experiences that are thought to contribute
to the troubled present” (Hurding, 1995, p. 297).
Many of these approaches focus on helping the
Figure 1. Sample REBT Intervention
Activating Irrational Consequent Disputations of Ratings of
Event Belief Emotions belief original belief
following disputation
Pilot instructor “He knows what Discouragement, This instructor has only 35% belief in
hadn’t reviewed a loser I am” [rated sadness, met me briefly & hasn’t original thought.
application as 90% believed] depression talked with me for over
3 minutes. He couldn’t
possibly know me enough
to make a judgment!
God’s Word says “I can do
all things through Christ
who strengthens me”
(Phil. 4:13) and “Beloved,
now I am a child of God”
(I Jn 3:2), so I’m not a loser,
no matter what the instructor
might think anyway! I am
pleasing to God.
118 SCRIPTURE INTERVENTIONS
Situation Feelings & Beliefs Evidence for beliefs Evidence against beliefs Alternative Beliefs & Ratings of
ratings of Beliefs & rating Feelings
intensity (0-100, of believability after exercise
100 highest ever)
Pilot instructor Discouragement (90%), “He knows He didn’t process [Empathy and support prior to The instructor is Discouragement
hadn’t reviewed sadness (80%), what a loser my application. He’s had questions below to generate busy and focused decreased to
application depression (85%) I am”, enough time to process it. contradictory evidence] on other things. 30%, sadness to
[believed 90% Other people have seen He could only 25%, depression
at beginning] I’m a loser in the past. What might your best friend have an initial 5%
point out in this situation that impression of me.
you have underemphasized? Some people see
[& other standard questions] me as competent
and some don’t.
What Scriptures come to mind God knows me
that suggest you are not a loser? fully, loves me fully
and has empowered
What promises are there in the Bible me to do all things.
that might encourage you here? I’m learning patience
here. [65%]
Whom might your pastor/good
Christian friend bring to your mind
that doesn’t see you as a loser yet
knows you well?
What persons in the Bible had to
display patience and wait before
they “obtained the promise”? Were
these people losers?
Figure Two. Seven Column Technique with Scripture-Focused Questions in Column Five
FERNANDO GARZON 119
client process affectively painful memories through
vividly recalling them and asking for the healing pres-
ence of Christ to resolve the pain. This prayer form
was carefully used to help George process affectively
laden memories that reinforced his perception that
he was a loser (See Garzon & Burkett, 2002, for a
description of a variety of approaches).
In inner healing prayer, the counselor’s knowl-
edge of Scripture is used as the backdrop or grid
through which to interpret what occurs as the
client’s describes the experience of inviting Christ to
come into the memory. Perceived occurrences out of
line with Jesus’ character are quickly addressed.
Sides (2002) recommends that appropriate Biblical
passages should be assigned following a successful
implementation of this prayer form to ground the
experience in the Word of God and continue the
healing process. Overt incorporation of the Word of
God following the prayer helps maintain a balance
between affective experience and continuing growth
from that experience through its interpretation via
the Bible. This was done in the case of George.
While some question the legal and ethical ability to
use some forms of inner healing prayer in psy-
chotherapy (e.g., Entwistle, 2004), others believe
they can be used in a clinically sensitive manner as a
part of treatment (Tan, 1996a; Garzon, in press).
The historical Christian contemplative prayer
tradition also contains affective experiential strate-
gies that utilize Scripture to seek spiritual resolution
of core emotional conflicts. The client’s awareness
of the pertinence of Scripture to his or her condi-
tion is deepened through the experiential impact of
God’s Living Word and through discussion of the
experience with the therapist. More than being just
projective or assessment measures, these interven-
tions seek to facilitate the treatment of core issues.
The ultimate goal is attaining more Christlikeness,
with increased emotional well-being often flowing
out of this improved relationship. As can be seen
from this description, the intersection between
Christian counseling and spiritual direction
becomes apparent. Current explorations of the
commonalities, differences, and the ethical applica-
tion of spiritual direction-like techniques are occur-
ring in the literature (Benner, 2002, 1998; Tan,
2003, 1996a, 1996b). The writings of Madame
Guyon (1975) and Saint Ignatius of Loyola provide
creative starting points for the application of these
rich historical resources. One example from this tra-
dition will be given.
St. Ignatius of Loyola, founder of the Jesuit order
of Catholic priests in the 16th century, developed
the contemplative practice of “Living Scriptures” as
a component of his spiritual development practices
(Endean, 1990; Lonsdale, 1990). In the therapy con-
text, the strategy sometimes may be described as fol-
lows. The client and therapist together read through
a carefully selected Biblical passage (a story from
one of the Gospels, for example, or a parable). The
client is then asked to take the part of one of the
characters in the story, and with “the sanctified
imagination” (Foster, 1998, pp. 25-26) relive the
Gospel story with as much sensory experience as
possible. The client is encouraged to “imagine see-
ing, hearing, smelling, and physically feeling or
touching all that is going on in the Scriptural scene”
(Cook, 2004, p. 177).
Prayer is recommended at the beginning of the
exercise asking for the Lord’s covering and protec-
tion over the entire process. In the psychotherapy
context, the therapist sometimes facilitates Living
Scriptures through verbal descriptions of scenes in
the story. At the end of this “experiential Gospel
episode,” the client is asked to talk with the Lord
(silently or out loud) about what transpired and any-
thing discovered in the process. The therapist then
explores with the client the experience of the inter-
vention, connecting what happened with the client’s
treatment as appropriate.
In working with George, I selected Luke 13:10-17,
the story of the woman in the synagogue who was
“bent double and could not straighten up at all”
(Luke 13:11b, NASB). The purpose was to help
address his core schema, “I’m a loser.” Given
George’s gender, we changed the main character of
the Gospel story to be a man with this condition.
George closed his eyes and I then used the following
dialogue, proceeding slowly and monitoring his non-
verbals, to facilitate George’s experience.
“It’s a hot desert day ... the Sabbath. You are led
from the sandy street into the synagogue but imme-
diately pushed towards the back. You are unclean
with this heavy burden you carry, which slumps you
over, so you cannot come towards the front ...
“You wait for the teaching to begin. The smell of
sweat fills the air, and your eyes can only see the dirt
floor, sand, and people’s feet ... It’s the same as
always, your view for the last eighteen years of your
stooped-over-existence ... You are a loser in the peo-
ple’s eyes, condemned to an existence of staring at
the desert ground ...
120 SCRIPTURE INTERVENTIONS
“You hear a man start to teach. He’s different
than the other rabbis you’ve heard. His words are
like no other ... He pauses in his sermon ... ‘Why?’
You wonder ...
“People are whispering. He speaks, ‘You, come
up here.’ He’s noticed you ... He tells them to bring
you forward. A mass of feet now crowd around you.
You struggle to walk his way, trying to avoid the con-
verging mass of legs, dirt, and sand that stand in your
way ...
“Finally, there is only one pair of sandy feet
before you ...
“‘Son, you are freed from your sickness.’ The
weight of ‘I’m a loser’ falls off your back ... He
stoops down and places His hands on you, helping
you straighten up. For the first time in many years,
you are standing straight up, seeing someone face-to-
face, your healer, Jesus.
“Others try to object to what has occurred, but He
is stern. ‘And this man, this son of Abraham, whom
Satan has bound for eighteen long years, should he
not have been released from this bondage on the Sab-
bath day?’ ... He defends you. The entire crowd
rejoices at this great miracle. You are healed ...”
Tears streaming down his face, George is clearly
moved by this experience. I invite him to have an inti-
mate conversation with Jesus about what had
occurred, quietly in silence or out loud as he pre-
ferred. He whispers thanks and praise. He pours out
his heart and worships the King. After waiting for
this holy encounter to cease, I process with George
this exercise. He notes that he feels like the charge,
“I’m a loser,” had symbolically fallen off his back.
It should be noted that some Christians have
great concerns about using imagery in their experi-
ence of the Scripture. Foster (1998) notes
Jesus himself taught in this manner, making constant appeal to
the imagination ... There is good reason for concern [about
using the imagination though], for the imagination, like all our
faculties, has participated in the Fall. But just as we can believe
that God can take our reason (fallen as it is) and sanctify it and
use it for his good purposes, so we believe he can sanctify the
imagination and use it for his good purposes. (pp. 25-26)
One might also point out the rich usages of imagery
seen in the psalms (Psalm 23, for example) and high-
light our regular usage of imagery in our daily func-
tioning. While some people don’t have the capacity
to imagine visual images, for most the skill is readily
apparent. When one thinks of a red car, for example,
a mental image often accompanies the words “red
car.” In another example, the command “don’t think
of a pink elephant” leads automatically to an image
of a pink elephant. Foster’s comment, the biblical
application of imagery in many passages, and our
daily experiences with imagery suggest an alternative
position to the “never use imagery” view, one empha-
sizing the importance of submitting this ability into
the hands of God for His guidance and control. As
always, the client ultimately chooses which view he
or she will ultimately adopt.
CONCLUSIONS
“Spirituality” has become a popular topic in both
secular and Christian environments. With appropri-
ately religious Christian clients who desire the inte-
gration of spiritual resources into their treatment,
therapists are sometimes challenged to find mean-
ingful ways to incorporate the Word of God effec-
tively into clinical care. George’s case highlights just
a few of the myriad ways Scripture can be used as an
intervention. Perhaps the sample techniques
described in his care have served as a catalyst to stim-
ulate deeper reflection about how the Bible can be
applied in typical therapeutic modalities. When
appropriate ethical and religio-cultural assessment
guidelines are followed, the Word of God demon-
strates itself a living, powerful resource to be humbly
handled by clinicians in their work.
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AUTHOR
GARZON, FERNANDO L.: Address: Center for Counseling and
Family Studies, Liberty University, 1971 University Blvd, Lynch-
burg, VA 24502.
Title: Associate Professor. Degrees: PsyD, Fuller
Theological Seminary.
Specializations: Religious psychotherapy;
forgiveness; and multicultural counseling.
