M. Bowen Counseling Theories Christian Integration Paper - Updated (02-2012)

Counseling Theories Integration Paper

Erin P. O’Connor

Trinity Evangelical Divinity School

ST 5310 – 01 Counseling Theories

Professor Judy Dabler

Submitted: June 08, 2009

Counseling Theories Integration Paper 2

Introduction

Counseling Theories class has provided me with the opportunity to begin to explore the

different theoretical frameworks of counseling. From my preliminary exposure to the theories

presented in class, I believe that Murray Bowen’s family systems theory best reflects many of

my thoughts on counseling at this time.

I believe that Bowen’s family systems theory best reflects my current approach to

counseling for several reasons. First, I have experienced first-hand the power of looking at the

intergenerational structure of my family. Second, I have seen and experienced the destructive

nature of relationship triangles that have been filled with anxiety and angst. And last, I have

noticed that as I have differentiated myself more from my family of origin there has been a ripple

effect through all of the family relationships, causing them to be adjusted and realigned. I

believe that Bowen’s thoughts on the multigenerational transmission process, relationship

triangles, and the differentiation of self speak directly to my own experience. However,

Bowen’s family systems theory will not be the only framework from which I will counsel.

The other primary framework from which I will draw in my practice of counseling will

be from my Christian worldview. My Christian faith is at the very core of who I am. My

thoughts, actions, and responses are filtered through a Biblical foundation of conservative

Christian values. It is from this framework that I will examine Bowen’s theory and practice of

therapy.

Key Concepts of Bowen Family Systems Theory

“A family systems perspective holds that individuals are best understood through

assessing the interactions between and among family members” (Corey, 2009, p. 412). The

“patient” is seen as the family, not just the “sick” individual within the family. In family systems


theory, the system of the family is greater than the sum of the parts. Change in one part of the

system will invariably affect change in other parts, thus changing the entire system. The family

systems therapist tends to the structure of the family and the processes within the family. Bowen

family systems theory (or transgenerational family theory) sees “the family as an emotional unit,

a network of interlocking relationships, best understood when analyzed within a

multigenerational or historical framework” (Goldenberg & Goldenberg, 2008, p.175).

According to Bowen’s theory, there are eight interlocking concepts or forces that shape

families and their members. These concepts include differentiation of self, triangles, nuclear

family emotional system, family projection process, emotional cutoff, multigenerational

transmission process, sibling position, and societal regression (Goldenberg & Goldenberg, 2008,

p. 179). For the purpose of this paper, I will take a closer look at only three of these processes:

differentiation of self, triangles, and multigenerational transmission process.

Differentiation of Self

According to Kottler (2008), “Family systems therapy introduced the concept of

differentiation of self from the family” (p. 300). Differentiation of self is the “corner stone of

[Bowen’s] theory. Differentiation defines persons according to the degree they are able to

distinguish between their thinking process and their feeling process” (Wynn, 1987, p. 146). It “is

demonstrated by the degree to which a person can think, plan, and follow his or her own values,

particularly around anxiety-provoking issues, without having his or her behavior automatically

driven by the emotional cues from others” (Goldenberg & Goldenberg, 2008, p. 180). And

according to Waanders (1987), “Persons who are clearly differentiated selves are freer to relate

to one another in mature patterns,” maintaining a clear sense of self while remaining connected

to others, and “enhanc[ing] the functioning of the” relationships (p. 100-101).


In response to Bowen’s differentiation of self, there are two ways in which this concept

can be applied in a biblical context. First, Christian individuals are always a part of several

larger systems, including the Church. What makes a strong church are individuals with a strong

sense of self, individuals who have a strong set of values which will not be moved even in the

midst of highly emotional challenges. In this way, Christians are called to be “in the world,”

being agents of change and messengers of Christ but not “of the world,” following evil ways and

desires (John 15:19, John 17: 14-16, New American Standard Bible). Only a well differentiated

self can meet this challenge successfully. Second, differentiation of self is important to Christ’s

command to “love your neighbor as yourself” (Luke 10: 27). An individual’s “ability to love the

other and God is contingent upon ongoing differentiation of self (‘love yourself’),” which is not a

narcissistic self-love (idolatry). “A differentiated person would enter into emotional closeness as

a free choice as opposed to being a desperate need,” which represents one of the aspects of

biblical love (David, 1979, p. 262). In some regards, “Bowen has [unintentionally] shifted the

focus back to a more biblical view of the individual as a part of one or more larger wholes”

(Richardson, 2005, p. 381).

Triangles

In addition to how well individuals differentiate themselves from their families, “family

systems theory also emphasizes emotional tension within the individual or in the person’s

relationships” (Goldenberg & Goldenberg, 2008), p. 183). When tensions are high between two

individuals, one or both of the individuals will bring in a third person in an attempt to relieve the

emotional anxiety. This process produces an emotional triangle. Triangles are a three-person

(mother-father-child) or a two persons-to-object (husband-wife-money) system. Triangles are

“the molecule or building block of any relationship system” (Bowen, 1978, p. 307). “Healthy”


triangles that reduce anxiety and promote emotional stability occur when the third individual acts

as a neutral party, listening to both sides of the argument without becoming emotionally involved

in it. If the third person in the triangle becomes emotionally involved in the tension, an

“unhealthy” triangle can form, which can destabilize the relationship further, causing greater

stress and anxiety, and often propagating the tension out to others (Bowen, 1978, p. 306-307).

From a Biblical worldview, Bowen’s triangles can actually offer an interesting look at

how Christ can enter people’s relationships with each other. First, in Christian marriage the

relationship between husband, wife, and Christ represents one of these triangles. The description

of this triangle can be found in Ephesians 5 where the wife is commanded to submit to and to

respect her husband (vs 22, 33) as unto Christ (vs 22, 23) and the husband is to love his wife (vs

25, 28, 33) just as Christ loved the church (vs 25, 29). Here the marriage triangle is strengthened

by the presence of Christ within it (David, 1979, p. 261). Second, by expanding this idea of

Christ being one of the corners of a triangle between two (not married) individuals, Christians

can follow the example of Christ by loving others “because He first loved us” (1John 4:19).

This passage demonstrates a person-person-God love triangle. One final note, I find it

interesting that God is present in three distinct persons, Father, Son, and Holy Spirit, forming the

perfect triangle where perfect emotional health and complementarity exist.

Multigenerational Transmission Process

In addition to differentiation of self and relationship triangles, Bowen stresses the concept

of the multigenerational transmission process. The multigenerational transmission process

“defines the principle of projection of varying degrees of immaturity (undifferentiation) to

different children when the process is repeated over a number of generations” (Bowen, 1972, p.

159). “Severe dysfunction is conceptualized as the result of chronic anxiety transmitted over


several generations” (Goldenberg & Goldenberg, 2008, p. 189). This transmission process

produces individuals in subsequent generations with greater dysfunction, poorer differentiation,

and a greater reactivity to anxiety and stress.

Since the “multigenerational process provides a base from which to make predictions in

the present generation and gives us an overview of what to expect in coming generations”

(Bowen, 1972, p. 160), I believe that examples of the multigenerational transmission process can

be found within scripture. First, in Exodus 34: 7 we read where God says to Moses, “He will by

no means leave [the guilty] unpunished, visiting the iniquity [consequences] of fathers on the

children and on the grandchildren to the third and fourth generations." This is an example of

how the consequences of the actions of one generation ripple through three additional

generations. In the New Testament, there are positive examples of the multigenerational

transmission process that can be found in Acts 11: 14 and Acts 16 were the results of one family

member’s conversion produces a ripple affect throughout the entire household. “The entire

household” most likely included children, who would also be saved, bringing the Gospel to their

offspring as well.

Bowen’s theory looks at the differentiation of self, triangles, and the multigenerational

transmission process and how they relate to healthy human functioning. However, before I look

at healthy human functioning, I will examine Bowen’s view of human nature.

Human Nature

Bowen’s view of humans and the family is a naturalistic one. It is “derived from the

biological view of the human family as one type of living system” (Goldenberg & Goldenberg,

2008, p. 178). “The human family system sprung from the evolutionary process and not from


the human brain… The emotional system is assumed to have been shaped and molded during the

evolutionary process” (Kerr & Bowen, 1988, p. 25 – 26).

In contrast, a Biblical view of humans and the human family is quite different from

Bowen’s. According to scripture, humankind stands at the panicle of God’s creative acts. “God

created man in His own image, in the image of God He created him; male and female He created

them” (Genesis 1:27). According to Kirwan (1984), “Human beings stand in a unique position

because they alone have been created in God’s image” (p. 73). This Imago Dei defines who we

are in relation to God and in relation to each other. In relation to God, humans are His children,

made for His glory. “We are made for Him as the eye is made for light” (Darling, 1969, p. 8).

In relation to each other, God designed us to be social individuals drawn into communities to

love, to serve, and to care for one another. Also, Psalm 8: 4-5 proclaims, “What is man that You

take thought of him, and the son of man that You care for him? Yet You have made him a little

lower than God, and You crown him with glory and majesty!” (emphasis mine). There are no

other creatures that scriptures speak of as being created “a little lower than God.” Rather than

being the next rung on the evolutionary ladder, humans are a special creation, set aside for God’s

purposes.

Healthy Human Functioning

Based on Bowen’s theory, wellness within the individual is determined by the degree of

differentiation of self experienced by the individual from the family while remaining in

relationship with the family and its other members. Healthy relationships are considered to be

open. “An ‘open’ relationship system is one in which an individual is free to communicate a

high percentage of inner thoughts, feelings, and fantasies to another who can reciprocate”

(Bowen, 1991, p. 80).


Some of the Christian aspects of differentiation are discussed earlier in this paper. In

addition, Ephesians 4 speaks of healthy Christian functioning, which can also be seen as a type

of differentiation.

“As a result, we are no longer to be children, tossed here and there by waves and carried

about by every wind of doctrine, by the trickery of men, by craftiness in deceitful

scheming; but speaking the truth in love, we are to grow up in all aspects into Him who is

the head, even Christ…” (vs 14-15).

This passage also encourages “open relationship systems” by “speaking the truth in love.” From

a Christian point of view, I believe that one aspect of healthy human functioning can be

determined by the degree of differentiation developed in an individual.

Human Dysfunction

For Bowen, human dysfunction is the inverse of healthy human functioning. According

to Bowen, “people at the low end of the [differentiation of self] scale are those whose emotions

and intellect are so fused that their lives are dominated by the feelings of those around them”

(Goldenberg & Goldenberg, 2008, p. 182). These individuals experience a high level of anxiety

and stress, which they cannot relieve themselves. They remain so fearful and anxious that they

sacrifice any sense of self in order to be accepted by others (Goldenberg & Goldenberg, 2008, p.

182). Also, these individuals maintain closed communication systems. “The ‘closed’

communication system is an automatic emotional reflex to protect self from the anxiety….”

(Bowen, 1991, p. 80).

In one sense, I believe that Bowen’s thoughts on human dysfunction match well with the

Christian worldview, but I believe that he misses the origins of this human dysfunction. The

source of all human dysfunction is sin. “An important result of the fall is mental and emotional


suffering, formally labeled psychopathology” (Kirwan, 1984, p. 38). Sin breaks humankind’s

relationship with God (see Genesis 3: 8-10, 22-24), and it breaks people’s relationships with each

other (Genesis 3: 15-16). It even breaks humankind’s relationship with the rest of creation

(Genesis 3: 17-19). “We were intended to relate to our Creator and to other human beings in a

unique and fulfilling way” (Kirwan, 1984, p. 38). The root of human suffering and dysfunction

is the sin that separates individuals from the relationships for which they were designed.

The Therapeutic Process

Goal of Therapy

“The one most important goal of family systems therapy is to help family members

toward a better level of ‘differentiation of self’” (Bowne, 1978, p. 527). Differentiation of self

will promote detriangulation, repair any emotional cutoffs, and will encourage an increase in

cognitive functioning and a decrease in emotional reactivity (Walsh, 1982, p. 27). When viewed

within the Christian context, I believe that this is consistent with my theological framework.

However, I do believe that it falls short because it does not address the affects of sin, brokenness,

and human suffering on human relationships.

Therapist’s Function and Rule

“The most important aspect of the therapy depends on the therapist’s emotional

functioning, his ability to stay neutral in an emotional field, and his knowledge of triangles”

(Bowen, 1978, p. 313). The therapist is to maintain a “detached-involved position” (Goldenberg

& Goldenberg, 2008, p. 198). He or she is also a coach and a research investigator (asking the

families “hundreds of questions about the family system and avoiding interpretations” (Bowen,

1972, p. 165)). And finally, the therapist is expected to work on himself or herself in order to

increase differentiation and reduce any emotional involvement with the clients’ problems.


From a Christian perspective, there are arguments for both a “detached-involved”

therapist as well as a therapist who joins the family system in therapy. When the story of the

woman at the well is studied (John 4: 4-30), Christ’s involvement with the woman is calm and

apparently unemotional. And yet, the woman experiences a transformation and goes to share it

with others. However, in His time with the disciples, Jesus puts himself right in the middle of

the emotional process becoming a part of the disciples’ lives and calling them to join Him on His

journey. The disciples’ lives are changed because of the relationship they entered into with

Christ.

Theoretical Helping Process

The therapeutic helping process of Bowen’s family systems therapy is a cognitive

process. “The therapeutic principle is to keep tension low” (Bowen, 1972, p. 174). Within the

therapeutic environment, “the family learns ways to detect and solve problems that are keeping

members stuck, and it learns about patterns that have been transmitted from generation to

generation” (Goldenberg & Goldenberg, 2008, p. 465). “… Patients who can work out their

problems with the family of origin can carry over their solutions to other members of the family

and their own descendents” (Wynn, 1987, P. 145). While this therapeutic helping process does

not seem to conflict with a Christian worldview, I am struck by how Christ used cognitive

processes to increase tension within individuals rather than decrease tension (see the case of the

rich man in Matthew 19: 21-24). I believe the tension Christ provoked was meant to motivate

individuals to change and to choose to follow Him.

Strategies and Techniques

There are several strategies and techniques that Bowenian therapists use. First, “the

present approach involves constant activity by the therapist, who asks questions of [one


individual], defocusing feelings, while the other [family members] listen” (Bowen, 1972, p. 172).

He or she then reverses the process so that other family members answer questions while the first

participant listens. If working with only one family member, time is spent teaching the client

about how family systems function. Second, family members (or the individual) take time in

constructing a family genogram that includes at least three generations. The genogram is used

by both the therapist and the client(s) as a means to see relationship patterns over several

generations in a visual way. And third, participants in family therapy are coached to visit with

family members who are not present. These “Voyages Home” are meant to “repair old fractures

in relationships” (Wynn, 1987, p. 145).

None of these strategies or techniques conflict with my Christian worldview. In fact, I

see biblical examples of each in scripture. One of the ways in which Christ challenged people

was through the process of asking questions (some examples of this may be found in Mathew 8

& 9). Also, the Bible is filled with genealogies and the family histories of many individuals. In

the stories relationship patterns emerge that are meant to guide us and to teach us lessons (see the

stories of Moses and Aaron in Exodus, David and Nathan in 2 Samuel, or Ruth and Naomi in

Ruth). And finally, the “Voyages Home” could describe what seems like as a redemptive

process of reconciliation.

Application

Bowen’s family systems theory has many applications. It is useful in working with two-

parent families were the therapist works exclusively with the parents. As the parents improve

their relationship, the child’s (or children’s) symptomatic behavior decreases within the family

unit. It is also useful in working with one spouse in preparation for a more long-term process

with both spouses. In this case, there is typically one motivated spouse and one antagonistic


spouse. Therapy begins with the motivated spouse with the hopes that as the emotional tension

decreases, the antagonistic spouse asks to participate in the sessions. Bowenian therapists can

also work with a single family member. In this case, the therapist educates the one family

member on triangulation and differentiation, and he or she guides the client in observing his or

her family dynamics in order to make changes within those dynamics by relating to family

members differently (avoiding triangulation and exercising a greater degree of differentiation).

Multiple family group therapy is also used to encourage families to learn from other families

without becoming emotionally involved with them.

Conclusion

While this is only a preliminary discussion on the integration of the psychological theory

of Murray Bowen with the Christian faith, it seems that some of Bowen’s ideas run parallel to

those found in the Bible. Richardson (2005) believes, “Bowen has shifted the focus back to a

more biblical view of the individual as a part of one or more larger wholes” (p. 381). While

Richardson’s comment may be overstating the reality of how Bowen’s theory interacts with the

Christian faith, it is certainly true that “when Bible texts are used in combination with family

systems therapy, the healing potential of the counseling situation may be greatly enhanced”

(Blessing, 2000, p. 45).


REFERENCES

Blessing, K. (2000). Murray Bowen’s Family Systems Theory as Bible Hermeneutic Illustrated

Using the Family of the Prodigal Son. Journal of Psychology and Christianity, (19)1,

38-46.

Bowen, M. (1972). Family Therapy and Family Group Therapy. In H. I. Kaplan &

B. J. Sadock (Eds), Group Treatment of Mental Illness (pp. 145-181). New York:

Jason Aronson, Inc.

Bowen, M. (1978). Family Therapy in Clinical Practice. New York: Jason Aronson, Inc.

Bowen, M. (1991). Family Reaction to Death. In F. Walsh & M. McGoldrick (Eds),

Living Beyond Loss: Death in the Family (pp. 79-92). New York: W. W. Norton & Co.

Corey, G. (2009). Theory and Practice of Counseling and Psychotherapy (8th ed.).

Belmont, CA: Thomas Higher Education.

Darling, H. W. (1969). Man in Triumph. Grand Rapids, MI: Zondervan.

David, J. R. (1979). The Theology of Murray Bowen or the Marital Triangle. Journal of

Psychology and Theology (7)4, 259-262.

Goldenberg, H., & Goldenberg, I. (2008). Family Therapy: An Overview (7th ed.).

Belmont, CA: Thomas Higher Education.

Kerr, M. & Bowen, M. (1988). Family Evaluation: An Approach Based on Bowen Theory.

New York: W. W. Norton & Co.

Kirwan, W. T. (1984). Biblical Concepts for Christian Counseling: A Case for Integrating

Psychology and Theology. Grand Rapids, MI: Baker Book House Company.

Kottler, J. A. & Shepard, D. S. (2008). Introduction to Counseling: Voices in the Field.

Belmont, CA: Thomson Higher Education.


Richardson, R. W. (2005). Bowen Family Systems Theory and Congregational Life.

Review & Expositor, (102)3, 379-402.

Waanders, D. D. (1987). Ethical Reflections on the Differentiation of Self in Marriage.

The Journal of Pastoral Care, 41(2), 100-110.

Walsh, F. (1982). Conceptualizations of Normal Family Functioning. In F. Walsh (Ed.),

Normal Family Processes (pp. 3-42). New York: The Guilford Press.

Wynn, J. C. (1987). The Family Therapist. Old Tappan, NJ: Fleming H. Revell Company.

M. Bowen Counseling Theories Christian Integration Paper - Updated (02-2012)

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