Personal Integration Paper

Joanna Liu

MFT 552

ACTS Seminaries

Box #115

Introduction

In this paper, I will integrate my Christian worldview with two marriage and family therapeutic approaches: experiential family therapies and narrative therapy. I will present my theological assumptions as well as the key concepts of selected family theories in seven domains. The purpose of this paper is to demonstrate how to relate the Christian worldview to how these two family theories can enrich our understanding of the way of healing.

Definitions

Psychology and Family Systems Theory

What is psychology? Briefly speaking, psychology is the science of mental process and behaviour, both exceptional and ordinary (Kosslyn & Rosenberg, 2004). Also, “psychology is the study of the human soul or person” (Averbeck, 2006, p. 112). Psychology is also an establishment of the empirical methodology of family systems theory, which focuses on the healing of family souls and the healing of individual souls communally within family relationships. Family systems theory is unique because “[it] involves an outside person entering a closed relational system and helping to prompt change” (Yarhouse & Sells, 2008, p. 40). Family systems theory provides therapists a map to conceptualize clients’ issues.

Modernity and Postmodernism

Modernity developed out of the Renaissance (14^th- 17^th centuries); it included

two significant terms: “Age of Reason” and “Enlightment”. The former elevated human capabilities; it replaced God with humanity as the center in history; the latter emphasized the inherent potential of the human individual and deemphasized the traditional Christian emphasis on human corruption. Modernity assumes that knowledge is certain, objective and good; it believes that “science, coupled with the power of education, will eventually free us from our vulnerability to nature, as well as from all social bondage “(Gernz, 1996, p. 4). The impacts of modernity to Christianity are: “the [“Age of Reason”] asserted the purest from Christianity is merely a restatement of the truths of natural religion as known by reason”; and “the Enlightment outlook bound the deity closely to nature and human reason, —so closely that the supernatural was submerged in the natural” (Grenz, 1996, p. 73).

Compared with modernity, postmodernism is relatively pessimistic, because it believes that knowledge cannot be merely objective, and “the universe is not mechanistic and dualistic but rather historical, relational, and personal” (Gernz, 1996, p. 7). Postmodernism rejected the concept of objective truth but discovered all-encompassing truth. Postmodernism disagreed with the idea of the certainty, objectivity, and goodness of knowledge, instead, postmodernism thought “all human interpretations—including the Christian worldview—are equally valid because all are equally invalid...we can judge these interpretations only on the basis of pragmatic standards, on the basis of ‘what works’” (Grenz, 1996, pp. 163-164). In short, postmodernism emphasized “multiple realities” based on each individual’s experiences, and it believed that all that is known is made possible through language used to describe those experiences (Yarhouse & Sells, 2008).

Description of Selected Family Therapy Theories

Brief Introduction of Experiential Family Therapies

Experiential family therapies include three approaches. The first one is the Satir growth model, developed by Virginia Satir who “believed that therapy and change involve warmth, genuineness, and congruent communication”(Gehart &Tuttle, 2003, p. 104). Satir is best known for her sincere and enthusiastic belief in every person’s potential. According to Gehart (2010), “her therapy focused on fostering individual growth as well as improving family interactions” (p. 234).  Experiential exercises, metaphors, coaching, and the self of the therapist are used as the tools to facilitate changes in the Satir growth model.     

The second one is symbolic-experiential therapy, which stemmed from humanistic psychology; Carl Whitaker was an influential figure. He believed in not strictly adhering to theory, therefore “[symbolic-experiential] therapists are encouraged be spontaneous and fully themselves-to be ‘real’ people. Whitaker believed that therapists should focus on authentically ‘being’ with families and their anxieties rather than aloofly applying predetermined techniques” (Gehart & Tuttle, 2003, p.130). Moreover, “Whitaker’s work embodied a deep and profound understanding of families’ emotional lives…he encouraged therapists to move beyond the rules of polite society and invite themselves and clients to be genuine and real enough to speak the whole truth” (Gehart, 2010, p. 247).

The third approach is emotionally focused therapy (EFT). It is a leading evidence-based approach formulated in the early 1980’s by Dr. Sue Johnson and Dr. Les Greenberg in Canada. EFT combines experiential, systemic, and attachment theories (Gehart, 2010), and has been treated as one of the major advances in the marital and family therapy of the last decades. EFT uses John Bowlby’s attachment theory as a key factor in explaining adult love (Verseveldt, 2006), and it focuses on emotions and attachment needs in the relationship. Furthermore, EFT processes emotions and key intersection patterns between the partners to modify distressed couples (Naaman et al., 2005). A short term (8-20 sessions), EFT structured approach to couples achieves an outstanding effectiveness: 70-73% of couples move from distress to recovery and approximately 90% show significant improvements (Gehart, 2010).

Reasons of Selecting Experiential Family Therapies

There are two reasons I selected experiential family therapies to be integrated:

first, experiential family therapies emphasize the interactions and emotion layers in the relationship. The concept of relationship is important because “relationships formed in our families of origin are based upon our capacity for loving relatedness and image of God as an aspect of the very relationship formed therein” (Yarhouse & Sells, 2008, p. 20). As a Christian, I think the stance of the experiential approach is compatible with my theological understanding. I believe that the Trinity itself represents the importance of godly relationship; moreover, Bible is a written proof which shows us how God-human relationships are highly valuable divinely. God is not only our creator and redeemer, but  He is also our heavenly father, the sinner’s friend and the intercessor. Meanwhile, I believe emotion is a gift given by God and the emotional exchanges between family members are essential to make the family relationship function well.

Secondly, experiential family therapies focus on “use of self” in the therapeutic process. The use of  the therapist’s self in therapy creates a safe relationship in which clients can practice communication congruently without negative consequences and learn more authentic expression (Gehart, 2010). Furthermore, the idea of using self as the agent of love is an important concept that we can find in the Bible as well as in experiential family therapies. We know Jesus has healing power to deliver suffering people from illness; however, the more important lesson we learn from Jesus is, Jesus himself is the healing, that he delivers the presence of warmth and humanity in the healing process. I appreciate this position because I strongly expect myself not only to become a skilled therapist only, but also an affectionate one to show God’s love and acceptance to restore the family relationship function.  

Brief Introduction of Narrative Therapy

Michael White, an Australian, and David Epston, a New Zealander, articulated narrative therapy in 1990 (Gehart & Tuttles, 2003,p. 213). Narrative therapy assumes that people can find resources to get solutions, or to rewrite their stories. It also assumes that the person is not the problem; the problem is the problem. Therefore, narrative therapy asserts that everyone is his/her expert rather than the professionals outside of the family (Yarhouse & Sells, 2008). Narrative therapy is distinguished by its reliance on narrative metaphor which helps people make sense of their life experiences by retelling their life experiences as a story and redefining the meaning of those stories (Gehart & Tutle, 2003). Moreover, “narrative therapy seeks to be a respectful, non-blaming approach to counselling and community work, which centres people as experts in their own lives” (Morgan, 2000, p. 2).

Reasons of selecting narrative therapy

There two reasons I selected narrative therapy to be integrated: first, narrative therapy is a postmodern therapeutic approach; hence it can provide a different perspective from other modern family theories. Meanwhile, the focus on the strength and abilities of narrative therapy echoes my belief that, “God created human beings and gave them the faculties to experience this world and to come to some level of knowledge and understanding of this created world” (Yarhouse & Sells, p. 277). Thus, therapists are not experts but can facilitate a unique relational and dialogical process to co-construct new meanings with clients (Gehart, 2010). I appreciate the idea that everyone is the expert of his/her own story. From the Bible, we know God prepares different plans for each one of us. Therefore, the scenario of each person’s life can be totally different. If we apply the general rules into everyone’s life, sometimes we will misunderstand God’s will behind the pains.  Since our acknowledgement is so limited, we need to be humble and open-minded to see how God can intervene in people’s lives and how people can fulfill their potential given by God.

Secondly, “narrative conversations are interactive and always in collaboration with the people consulting the therapist” (Morgan, 2000, p. 3). Significantly, narrative relies on collaboration so that therapists can prevent the misuse of position and power in the therapeutic relationship. After all, the therapist is not the exclusive holder of “truth” when working with the presenting concerns in the family, instead, we have to be humble in our assumptions, to show the need to rely on God’s directions, to be willing to learn about God and this world (Yarhouse & Sells, 2008).  Furthermore, narrative therapy adapts metaphors as the tool in the therapeutic process. Metaphors are across time and space; they are beyond the context for certain circumstances. Jesus used a lot of metaphors to teach people; after two thousand years, we still can be inspired by those metaphors and find new meaning or insight when we read those Scriptures. Narrative metaphors can trigger us to re-write our stories and give a new meaning to our circumstances. 

Particular theological/denominational assumptions

I grew up in a conservative Baptist church in Taiwan. My church emphasized the rituals, especially the baptism. Also, the evangelicalism was the heightened point in the sermons every week. Since I converted to Christianity from Buddhism in this church, I always bear the “Great Commission” (Matthew 28: 18-20) in my mind. Also, the church preached a lot about the concept of “sacrifice”. Therefore, I had to participate in various ministries in the church or outside of the church. Our church also emphasized the verse “As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received” (Efhesians 4:1). Therefore, we cared about the outward behaviours very much. Also, the words of God were very important in the process of nurturing a Christian in our church, so that I could remember many Scriptures but I was not allowed to doubt or ask questions.

In addition, we knew about Trinity, but most of time we only talked about God and Jesus; we seldom talked about Holy Spirit. So once people were baptised, they would be asked to join all kinds of service due to the teaching in the Bible “Freely you have received, freely give” (Matt 10:8). However, if anybody had a mental issue, we would pray for the person, but except for prayer, we did not know how to help her efficiently. Instead, we would invite this person to participate in the caring ministry, because we believed that once you see suffering people, you will forget your own problem. The verse “It is more blessed to give than to receive” (Acts 20: 35) is often used to encourage people in our church.

Integration Domain

Epistemology

A.     Christian Worldview

Basically, we know from asking and learning. Curiosity is the motivation for knowing “knowledge”. Gradually, we know from a series of discoveries in our life experiences, and the pursuit of “wisdom” becomes the driving force of knowing. We want to know God and we also want to know the person who is seeking to know God. The relationship between the knowledge of God and of ourselves is so-called “double knowledge”. According to Averbeck ( 2006), “Knowing God is bound up with knowing humankind by the very nature of both types of knowledge” (p. 111).

How can we know God? We know God from His revelation. For general revelation, God reveal Himself to humanity in nature” (Psalms 19:1, Romans 1:20), so that the knowledge of God is available through the created physical order, “in history” (Psalms 66:7, Acts 17:26), so that God is moving the course of history, and “in humanity”, so that it is as seen as the physical structure, mental capacities, and the moral and spiritual qualities.

As for special revelation, God reveals Himself through “historical events” (Psalm 78), that such as there is the call for Abraham, deliverance from Egypt, and Jesus’s birth, through “divine speech”, that a common expression in the Old Testament: “The word of the Lord came to me…” (Jer. 18:1, Ezek. 12: 1,8), and through “incarnation” (1 John 1:1) , that Jesus both spoke the Father’s word and demonstrated the Father’s attributes.

Thus, we know God objectively as well as subjectively, because general revelation contains God’s disclosure of Himself and His will to His creatures; however, the special revelation is an illumination that we can apply into people’s unique life events. Therefore, when we read the Bible, we need to carefully discern what the objective revelation is and what the subjective illumination is. We also know that God’s revelation is not limited to the Bible; therefore we can keep our curiosity and the pursuit of wisdom to know more.

B.     MFT Theoretical Assumptions

a.      Experiential Family Therapies/Satir Growth Model

The Satir growth model gives us a good example to show how the concept of objective truth in modernity shaped this approach. Satir thought her effort was to enable the person to see what she saw (Tam, 2006, p. 281) and she held the belief in the environment suppression of individual growth; therefore, the therapist plays an important provoking role to help families free themselves of themselves (Yarhouse & Sells, 2008). We can see family mapping and family life-fact chronologies are often used to identify patterns in Satir’s model; as Beaudry (2002) states, “the reconstruction event allows one person to re-experience his or her past, take a look at the present, and make plans for how things can be in the future” (p. 83). 

b.      Narrative Therapy

Postmodernism rejects absolute truth; rather, it regards personal experience and individual belief as truth. Because narrative therapists choose to know with and alongside clients, that this not-knowing stance requires them to view the client’s knowledge as equally valid as their own (Gehart, 2010). Furthermore, narrative therapists acknowledge the client’s resilience by listening to problem-saturated stories in a collaborative relationship in which the family’s story may be told and by focusing the concept of “co-editor” or “co-author” in the therapeutic relationship. Also, narrative therapists recognize “the concerns bring the family in for therapy may not be the same as the concerns articulated by others in the family” (Yarhouse & Sells, 2008, p. 285).

Metaphysics

A.     Christian Worldview

In Genesis 2:8, “the Lord God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being”. From this verse, we understand that the matter and spirit co-exist. Our innate spirit is related to external matters. The matter exists in certain situations; however our spirits are not confined in certain spaces or times.  It is important to understand that the matter and the spirit co-exist but can be separated. Therefore we are able to discover what exists beyond visible matters, and how our spirit takes place in life issues in different places and times. We also know the matter is visible and will fade, but the spirit will endure forever. As Paul said, “so we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal (2 Corinthians 4:18).

B.     MFT Theoretical Assumptions

a.      Experiential Family Therapies/Satir Growth Model

In experiential family therapies, the presenting problem is material and the deeper emotions are non-material, so that therapists will help clients to express difficult-to-articulate emotions. For example, when a family seeks help to solve their problem, experiential therapists would not just listen to the complaint: instead, they listen closely for expressed or unexpressed emotions related to the problem circumstance. Moreover, Satir also considered the mind-body connection to explain how emotional issues may be manifesting in the body symbolically or functionally.  (Gehart, 2010).

b.      Narrative Therapy

In narrative therapy, persons are not the problem; problems are problems. Thus, the problem is material; however, therapists need to separate people from their problems by learning about non-material values in their lives in order to enact preferred narratives.

This non-material process takes a lot of listening and identifying to discover that all people are resourceful and have strengths (Gehart, 2010).  

In short, both therapies emphasize invisible potentials of people who have problems. Because human are spiritual beings, not robots. 

Anthropology

A.     Christian Worldview

We need to know that every person is made in the image of God. In Genesis 1: 27, “God created man in his own image, in the image of God he created him; male and female he created them”. That is, “God has created people with dignity, so we need to treat them with dignity” (Averbeck, 2006, p. 116). It is crucial for us to keep in mind that individual with problems still bear honour and dignity which reflects that we are made in the image of God, thus “[we] help enable them to live in dignified ways as those created in the very image and likeness of the one who created us” (p. 116). Furthermore, “people are created as relational beings by a relational God…it is also suggests that the image and likeness of God in humankind is based on the male and female functioning together” (p. 116). With the understanding that people possess the natural inclination toward growth, it is acknowledged that the external environment can contribute to our problems; however, our inner desire for growth will become a source of nurturing for us to gain resources for positive growth.

B.     MFT Theoretical Assumptions

a.      Experiential Family Therapies/Satir Growth Model

In Satir growth model, the goal is transformation. Nurturing the sense of self-worth in the process reflects the humanistic perspective. In symbolic-experience therapy, therapists emphasize strength, competence, and resources for change; furthermore the therapeutic process will stimulate mutual growth. In emotionally focused therapy, it includes the concept of empathetic attunement, which requires perceiving the client’s emotional state and in reflecting it back through nonverbal communication (Gehart, 2010). All of these characteristics are showing how important it is to understand human nature as well as the role of nurture in the therapeutic process. 

b.      Narrative Therapy

As for narrative therapy, it greatly stresses the influence by dominant cultural and gender themes that have informed the development and perception of a problem. It is very obvious to see that narrative therapeutic approach does not deal with the genetics issues, rather, it aims to identify the set of “goods” and “values” that organize social interaction in a particular culture (Gehart, 2010).

To sum up, we are born with nature; however, we are developed by nurture. These two theories both depend on the importance of nurture to make assumptions about change. Since the role of therapists is joining, accessing, and making a treatment plan for our clients, we really need to care about the capability but not the genetic limitation of our clients.

Health and Well-being

A.     Christian Worldview

Shalom means peaceful; Shalom is also one of Jehovah’s’ names. Shalom is a principle that has to do with living in proper relationship with God, with oneself, with others, and with nature or one’s physical surroundings. In a word, Shalom speaks to the well-being of humanity. Furthermore, Shalom will be not be achieved if we make our own way in the world, or to live in unjust relationships with others. As Yarhouse & Sells (2008) state: “we would want the relationships formed in the home to reflect a kind of fulfillment that family members each experience as they came to a deeper and more meaningfull understanding of god’s call on their lives“ ( p. 25). In addition to delight in relationships with God and with ourselves, shalom includes “right harmonious relationships to other human beings and delight in human communiity” (p. 24).

B.     MFT Theoretical Assumptions

a.      Experiential Family Therapies/Satir Growth Model

In Satir growth model, family is viewed as a system. If a particular symptom, which has a role in the family system, can be understood by how it makes emotional sense in the family, it will be easier to help the family interact successfully without the need for the symptom. Fostering individual growth and improving family interactions are both essential for a healthy family functioning. Meanwhile, a healthy family can allow each member to communicate authentically while responding to the needs of both self and others, because the congruent communication can contribute to the healthy family relationship by balancing the needs of self and others. In short, the Satir growth model focuses on family communication; the warmth and support individuals received from the family will provide resources for each member in the family to achieve self-actualization and have a greater sense of self-worth and self-esteem (Gehart, 2010).  

b.      Narrative Therapy

Every family has a story; we interpret ourselves, and our families through our narratives. As Morgan (2000) states, “the way we have developed these stories is determined by how we have linked certain events together in a sequence and by the meaning we have attributed to them” (pp. 5-6). Narrative family therapy has a unique view to see a healthy family function because it believes that families can learn how to articulate their stories, identify the meaning attached, and real experts to live with their stories. Influenced by postmodernism, narrative family therapy resists developing a universal model of healthy family function, rather, “narrative family therapy would see the family through multiple story lines, all of which have legitimacy and must be reconciled with the other family story lines” (Yarhouse & Sells, 2008, p. 271).

Pathology/Sin

A.     Christian Worldview

The Fall is a historical event recorded in Genesis 2-3, describing how Adam and Eve

failed at living in the image and likeness of God. The dynamics of the Fall show us that even Adam and Eve who had no sinful nature still can be deceived by the Devil. Deception, doubt, desire, sin, shame, and fear came along step by step to destroy their relationship (Averbeck, 2006). Consequently, “sin entered into humanity through the Fall” (Romans 5:12). “Human beings are now confronted with sin and guilt and depravity” (Yarhouse & Sells, 2008, p. 20). Indeed, sin lets people hide from God and blame each other. The relationship with God and people can be destroyed because of sin. Sin is both a condition and the behaviours expressed by that condition, and it affects people in many ways. Within a family, we can be impacted by other’s sinfulness and be damaged emotionally and physically (Yarhouse & Sells, 2008). “For all have sinned and fall short of the glory of God” (Romans 3:23); the Fall is just a mirror image of us that “not only are we corrupt, but we live in a world situation that is no longer easy to manage…and we live here with other people who are also corrupt in a way that affects each of us directly” (Averbeck, 2006, p. 122). And family relationships are the first place we are damaged by this reality.

B.     MFT Theoretical Assumptions

a.      Experiential Family Therapies/Satir Growth Model

Satir thought self-esteem is the key of human growth; however, a rigid, repressive or controlling family “can supress individual development or provide a sound, nurturing environment in which individuals can flourish” (Yarhouse & Sell, 2008, pp. 194-195). For Satir’s experiential view, “the family exists to provide growth, nurturance and support for individual self-actualization” (Yarhouse & Sells, 2008, p. 202); however, the problematic family dynamics will present four issues: 1) power struggle, 2) parental conflicts, 3) lack of validation, and 4) lack of intimacy. Meanwhile, the family life chronology includes the major events in an individual’s family life, and can let old wounds fuel the current problem. If the family lacks congruent communication, the system’s homeostasis needs the initial problems to maintain balance, because the family does not have the ability to communicate authentically while responding to the needs of both self and others (Gehart, 2010). In Satir growth model, the survival triad--the quality of the relationship between the child, mother, and father-- is another source that impacts the family relationship, since the survival triad should serve as a nurturing system for the child. If the child experiences difficulty, the nurturing function of these relationships is hindered (Gehart, 2010).

b.      Narrative Therapy

The dominant culture can influence individuals and families to see themselves in

particular ways, and a dominant story can be either helpful or unhelpful. If a family cannot construct a helpful way to interpret their experiences from internalizing dominant discourses, those construals will lead to problem-saturated stories, leave individuals and families powerless about their concerns, and contribute to their relating to others in ways that fit their problem-saturated story (Yahouse & Sells, 2008, p. 273). In short, “[the problem-saturated stories] are times or events that do not fit with, or contrary to, the dominant story” (Morgan, 2000, p. 58).

Change Process/Redemption

A.     Christian Worldview

In Matthew 1: 21, the angles of the Lord talked to Joseph, he said “[Mary] will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins”. Jesus came to the earth for redemption because he was sent to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed (Luke 4:18). God recognizes our fallen condition; however, he prepared the redemption for people with unfailing love. From the Fall to the redemption, we can apply two principles into practice in family therapy; the first is we need to meet people where they are so that we can explain how that is true in their situation; the second is we need to know how to take people where they need to go from where they are (Averbeck, 2006). However, the free will can be a block to hinder the salvation as well as the therapeutic change. God will not force people to repent; therapists also cannot set a therapeutic goal without knowing the intent of change from clients. On the contrary, no matter what kind of problems occurred in a family, the redemption represents a hope for those people—who are willing to redirect their free will in the process of change—to reflect redemption in family functioning, family relationship and family identity.  Theologically, we are in the need of transforming ourselves to sanctification, and we live to glorify this God as his image on earth. The sanctification that Christians pursue is transforming ourselves to be God like by the redemption of God’s love.

B.     MFT Theoretical Assumptions

a.      Experiential Family Therapies/Satir Growth Model

Because Satir’s model believes that people naturally tend toward positive growth

and also possess the resources for positive growth (Gehart & Tuttle, 2003), it is very important for therapists to make changes by coaching, modeling, nurturing and provoking when helping families “free themselves of themselves” (Yarhouse & Sells, 2008). Satir growth model seeks to “change the structure and functions of family by acting interventions, giving advice, instruction, praise and criticism, or educating by role-playing or deliberately ‘modeling’ the new behaviour considered more effective” (Yahouse & Sells, 2008, p, 204). In this way, the suppression of individual growth can be released so that a sense of self-worth and self-compassion will increase; and the survival stances can become unnecessary because once the congruent communication is established, the family can develop ways for all members to facilitate emotional expression (Gehart, 2010).

b.      Narrative Therapy

Narrative therapist will trace the history and meaning of the unique outcome and name an alternative story. As Morgan (2000) mentions, “as more and more unique outcomes are traced, grounded, linked and given meaning, a new plot emerges and an alternative story becomes more richly described” (p. 59). In order to redefine the role of those problems, there are five phases therapists can apply: 1) getting to know people as separate from their problems, 2) listening for the effects of dominant discourses, 3) externalizing and creating space for life stories to emerge, 4) enacting preferred narratives, and 5) strengthening preferred stories by having them witnessed by significant others in a person’s life (Gehart, 2010). Therapeutic Response/Role of Therapist

Christian Worldview 

In The Beautiful Risk, Olthuis (2001) emphasized some important concepts that a Christian therapist needs to keep in mind: a co-responsible partnership between therapeut and therapist, a journey of spiritual psychotherapy that has a focus on attunement and interaction rather than technique and interpretation, and a spirituality of compassion but not control will have the power of care, instead of cure. Meanwhile, before we, as therapists, show care and compassion in this particular ministry, we need to understand that we are agents of love and love is who we are. Knowing the me-myself-I model will allow us to be open and beneficial to help people reconnect in love.

A.     MFT Theoretical Assumptions

a.      Experiential Family Therapies/Satir Growth Model

With the goal of transformation, the role of experiential family therapists is to help clients magnify their full potential to live an authentic and meaningful life. Furthermore, the therapists are required to possess the genuineness to be real and emotionally present with clients, therefore they can model the congruent communication for their clients. Meanwhile, family sculpting, metaphors, coaching, and the self of the therapist can be utilized in the change process (Gehart, 2010).

b.      Narrative Therapy

A narrative therapist is not an expert who can solve a problem; rather, the role of

a narrative therapist is a co-editor or co-author who can help a family to re-write their lives and relationships. As Gehart (2010) describes, “narrative therapists have well-defined sets of questions and strategies for helping clients enact preferred narratives” (p. 403). Thus, this postmodern therapeutic approach lets therapists focus on clients’ strength and abilities instead of adhering standardized techniques to make a treatment plan.