Page 112 - EMCAPP-Journal No. 4

Comment

to „Existential therapy and
Christian hope“

Olga Krasnikova, Russia,
Olga Krasnikova psychologist and coun-
sellor, is the head of the
Bernard Bally’s article is significant, as it touches upon psychological centre “In-
the profound questions of human existence in this world, terlocutor” and assistant
the veryones whichpsychotherapists andcounsellors en- rector of the Institute of
counter in their professional practice as well as in their Christian Psychology of
private lives. The main value of the article lies in the Moscow.
methodological foundation and the methodical tools of
psychotherapeutic work with spiritual and worldview-re-
lated i.e. ideological levels of a person. The article speaks
of a “moral and spiritual role of psychotherapists and
counsellors”. This is important, because many psycholo-
gists think work on a spiritual level to be impossible for
various reasons. This topic must cease to be “a taboo for
professionals”.

The most difficult thing in psychotherapy is the approach themselves into account (by a false self-abnegation, a re-
to work with the deep: the spiritual and the worldview- fusal of anger, etc.)”. In our country such false-sacrifice to
related attitudes. In my opinion, the author is therefore some believers seems right and is even elevated to virtue.
perfectly right to claim that “The therapeutic cure cannot In this regard, Christian psychologists have to undertake
reach the goal when the fundamental existential ques- a “psychological literacy programme” in the area of de-
tions are not addressed”. It is a pity that in the analysis velopment of emotional and motivational spheres of a
of the existential approach on the whole, one is usually person. Moscow’s Institute of Christian Psychology runs
given references to early existential philosophy (Sartre a workshop entitled “Learning to live with emotions”; ad-
and Kierkegaard), but only little to existential psycholo- ditionally there is an “Emotional Logic” club, which ope-
gy (Frankl) and no mention whatsoever of the scientific ned thanks to our cooperation with Dr. Trevor Griffiths,
achievements of contemporary existential psychothera- from UK.
pists (Alfried Langle, Rollo Mey etc.). Showing that exis-
tential psychotherapy can be a useful addition for many The attempt to analyse the psychology of atheists seems
other psychotherapeutic areas, Bernard Bally notes also interesting. I fully agree with the author on the point that
future development of this field in conjunction with a materialism does not meet essential human needs. I also
Christian approach, for, as the author writes, “Christian find important the discussion of the Christian and athe-
hope takes up these questions, where the existential athe- ist differences in their perspectives on reality. Indeed, the
istic approach is deadlocked in a closed world with no rejection of spiritual life and the quest of security in a
future”. consumerist society is often related to a fear “to face the
ongoing challenges, failures, crises and doubts to which
An actual case study from the practice leaves questions existence exposes us“. As Bernard Bally correctly notes,
open. An impression of a “miraculous healing” is created “this realistic view of life may discourage us, but it is pa-
if one does not raise the question of psychotherapeutic radoxically one that saves us”. The author justly refers to
elaboration of the consequences of childhood trauma of the fact that even though “the Christian hope is not to
the client. In the work disclosed, there occurs a break, as escape reality, but to face it”, it frequently happens that
it were, of two layers of existence – the psychodynamic “requests for God‘s intervention are a sign of non-accep-
and the ideological. The psychotherapist is more inten- tance of reality, as if a Christian should not be sick or go
ded to work with the psychodynamic level, leaning on through hard times”. Bernard Bally does indeed not ide-
the worldview level. alise believers and honestly points at difficulties that they
encounter. This position is very close to me.
The characteristics, given by the author of the article,
are very accurate of people who call themselves “Chris- The discussion,raised inthe currentarticle, requirescon-
tians”. In Russia, we also observe such phenomena, when tinuation. Hiswords fromthe lastparagraph demandcla-
“„faith“ is without substance, defined by abstract con- rification: “It is the duty of Christian therapists to transla-
cepts”, or when there is a tear between faith, reason and te this hope in the reality of daily life through a consistent
emotions. Very recognisable is also the situation, when lifestyle and by the various means at their disposal in the
“Christians have lost their human ones, on psychologi- service of their clients”.
cal and emotional levels. They have learned not to take

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