Transcript Business 2 Template

Evangelism from a Bowen
Theory perspective.
Or
Murray Bowen meets Jesus
“Return to your home, and
declare how much God has
done for you.”
Luke 8:39
Share with those around you
“How much God has done for you”
this past week.
THESIS:
 That if the Church is to take seriously
its task of Evangelism, then it needs to
take into account not just the biblical,
ethical and theological context, but
also the context of human relationships
in which it takes place. This means
that Evangelism must be rooted not
just in sound theology, but also in a
credible understanding of human
functioning.
What is Evangelism in the context of these
assumptions?
Given this particular definition of
Evangelism, what then is needed in the
training process to implement it?
THEOLOGICAL ASSUMPTIONS
 Theology needs to be relational rather
than propositional
– The power of relationships
 God
 The Gospel
 Church
– As Institution and as
– The Kingdom of God
 The Mission
ASSUMPTIONS FROM BOWEN
THEORY
THE EIGHT CONCEPTS OF BOWEN
THEORY








Differentiation of self
Nuclear Family Emotional Process
Family Projection Process
Triangles
Multigenerational Transmission Process
Emotional Cut-Off
Sibling Position
Societal Emotional Process
THE THREE SYSTEMS:
a) Feeling System
b) Emotional System
c) Thinking or Intellectual System
THE EMOTIONAL SYSTEM
 Defined broadly, the concept postulated the
existence of a naturally occurring system in all
forms of life that enables an organism to
receive information (from within itself and
from the environment), to integrate that
information, and to respond on the basis of it.
The emotional system includes mechanisms
such as those involved in finding and obtaining
food, reproducing, fleeing enemies, rearing
young, and other aspects of social
relationships.
Kerr p27
THE FEELING SYSTEM
 The feeling system is undeniable quite
influential in human activity. In fact,
feelings probably have a greater influence
on the social process than thinking. People
can be aware of feelings by virtue of
feeling them. This contrasts with
emotions, which are not felt. … Feelings
appear to be an intellectual or cognitive
awareness of the more superficial aspects
of the emotional system.
Kerr p31
THE INTELLECTUAL SYSTEM
 The Intellectual system refers to that part of
man’s nervous system most recently acquired
in evolution, the part generally referred to as
man’s “thinking brain.” This system includes
the human’s capacity to know and to
understand. It is that part of man that makes
him a unique form of life. Man is unique in
that his capacity to know, to understand, and to
communicate complex ideas far exceeds that of
any other animal.
Kerr p31
 Is Evangelism essentially a process that relates to
the Emotional System, the Feeling System, or the
Thinking System? Or does it involve all three
systems?
 If it involves all three systems, how does one
differentiate which aspects of evangelism belongs
to which System?
 Is the goal of Evangelism to appeal to either the
Thinking, or the Emotional or the Feeling Systems
in the one being evangelized? Or to all three
systems in the other?
TOGETHERNESS - INDIVIDUALITY
 Individuality is a biologically rooted life force
(more basic than being just a function of the brain)
that propels an organism to follow its own
directives, to be an independent and distinct entity.
 Togetherness is a biologically rooted life force
(more basic than being just a function of the brain)
that propels an organism to follow the directives
of others, to be a dependent, connected, and
indistinct entity.
Kerr p64
 The togetherness forces are derived from
the universal need for “love,” approval,
emotional closeness, and agreement.
Bowen p.277
 The individuality force is derived from the
drive to be a productive, autonomous
individual, as defined by self rather than
the dictates of the group.
Bowen p.277
 There is never a threat of too much
individuality. Bowen p.279
QUESTIONS FOR EVANGELISM
 Can Evangelism at times be a process that
pushes for togetherness at the expense of
individuality?
 Do evangelism programmes imply a
togetherness of thinking and acting with little
tolerance for self definition?
 What is the goal of evangelism?
 Do evangelism programmes push for
togetherness as sameness in thinking,
feeling, beliefs and behaviour etc.?
 How does Jesus function in relationship?
Does the relationship with Jesus enhance
individuality? Togetherness? Or both?
 Does salvation enhance or restrict
individuality?
Two Key Variables:
 Differentiation of Self
 Anxiety
ANXIETY
 Since the response to the perception of a
threat is anxiety, the more easily people are
threatened, the more anxiety they
experience. Since anxiety undermines a
feeling of emotional well-being, people
automatically act in ways designed to
reduce anxiety.
Kerr p74
 Since the response to the perception of
a threat is anxiety, the more easily
people are threatened, the more anxiety
they experience. Since anxiety
undermines a feeling of emotional wellbeing, people automatically act in ways
designed to reduce anxiety.
Kerr p74
 The greater the emotional
interdependence of a relationship,
therefore, the more easily people are
threatened, the more anxiety they
experience, and the more energy is
invested in actions aimed at reducing
that anxiety. The more actions people
feel compelled to take to reduce anxiety
and to avoid triggering anxiety, the less
the flexibility of a relationship.
Kerr p74
ANXIETY DEFINED
Anxiety is an organism’s
response to a threat real or
imagined.
Questions
 How does the Church’s anxiety about itself
affect its outreach?
 How does anxiety affect the Church’s
perception of those outside of the church?
Differentiation of Self
 This difference between people in the
proportion of life energy prone to be
invested and bound in relationship is
described by the concept of
differentiation of self.
 The “I position” defines principle and
action in terms of , “This is what I think, or
believe” and, “This is what I will do or will
not do,” without impinging one’s own
values or beliefs on others. It is the
“responsible I” which assumes
responsibility for one’s own happiness and
comfort, and it avoids thinking that tends to
blame and hole othrs responsible for one’
own unhappiness or failures.
Bowen p495
 The “responsible I” avoids the
“irresponsible I” which makes demands on
others with, “I want, or I deserve, or this is
my right, or my privilege.” A reseasonably
differentiated person capable of genuine
concern for others without expecting
something in return, but the togetherness
forces treat differentiation as selfish and
hostile.
Bowen p495
 Differentiation has two dimensions:
– Focus on self
– Undertaken in relationship especially
with those who are emotionally
significant to one.
 The togetherness needs of a very poorly
differentiated person, which are overriding
in their influence, are felt as deep yearnings
to be loved, accepted and guided through
life. As differentiation increases,
individuality is better developed,
togetherness needs are less intense, and
emotional reactiveness is better modulated.
 Autonomy does not mean selfishly
following one’s own directives it
mean the ability to be selfdetermined. Self-determination
could result in the choice to be
guided by the best interests of the
group.
QUESTIONS
 How will you know if Evangelism is a
process of self differentiation i.e. a process
that arises out of a more thoughtful and
calmer place in self or an emotional process
that reflects the anxiety of the Church?
 What is the relationship between autonomy
and salvation?
 Can evangelism be an invitation to fuse with
the church? How can the church be more
differentiated?
 How can we know if the witness of the
Christian is an expression of the solid
self?
 Can evangelism be understood as the
Christian’s “I” statement?
Triangulation
 The basic building block of any emotional
system is the “triangle.” When emotional
tension in a two-person system exceeds a
certain level, it “triangles” a third person,
permitting the tension to shift about within
the triangle. … The emotional system is
composed of a series of interlocking
triangles.
Bowen p.174
 The theory considers the triangle – a
three-person system – as the molecule of
any emotional system, whether it exists in
a family or in a social system. … The
triangle is the smallest stable relationship
system. A two-person system is an
unstable system that immediately forms a
series of interlocking triangles. The
triangle has definite relationship patterns
that predictable repeat in periods of stress
and calm.
Bowen p198-199
QUESTION
 Can evangelism programmes be a
triangling process in which Christians
project their anxiety about their own future
onto non-Christians?
 What can the church expect from
evangelism programmes when the driving
force for its action is anxiety?
Emotional Cut-off
 We have come to use the term emotional
cut-off or simply cut-off to refer to
emotional distancing, whether the cut-off
is achieved by internal mechanisms or
physical distance. ... The person who runs
away from home is an emotionally
attached as the one who stays at home and
uses internal mechanisms to control the
attachment.
Bowen p535
 The one who runs away does have a
different life course. He needs emotional
closeness but is allergic to it. He runs
away kidding himself that he is achieving
“independence.” The more intense the cutoff with his parents the more he is
vulnerable to repeating the same pattern in
future relationships.
Bowen p.535
 The person who runs away from his family
or origin is as emotionally dependent as the
one who never leaves home. They both
need emotional closeness but are allergic to
it.
Bowen p382
QUESTIONS
 Is emotional cut-off from families a
characteristic of people living on the West
coast of the USA?
 If those who cut-off from their families are
allergic to too much togetherness, how can
Christians witness to them without triggering
their reactivity and distancing?
 If they are distancing from their families how
can the Church minister to them without
pursuing them?
Societal Emotional Process
 The concept states that when a family is
subjected to chronic, sustained anxiety, the
family begins to lose contact with its
intellectually determined principles, and to
resort more and more to emotionally
determined decisions to allay the anxiety of
the moment. The results of the process are
symptoms and eventually regression to a
lower level of functioning.
Bowen p.368
 The societal concept postulates that the same
process is evolving in society; that we are in a
period of increasing chronic societal anxiety;
that society responds to this with emotionally
determined decisions to allay the anxiety of the
moment; that this results in symptoms of
dysfunction; that the efforts to relieve the
symptoms result in more emotional band-aid
legislation, which increases the problem; and
that the cycle keeps repeating, just as the
family goes through similar cycles to the states
we call emotional illness.
Bowen p.368
 My own thinking tended to favor the
hypothesis that societal anxiety was related
to post-war recovery, and to the sweeping
advances in technology, and the changes
that went with that.
Bowen p.271
 My current postulation considers that
chronic anxiety as the product of the
population explosion, decreasing supplies
of food and raw materials necessary to
maintain man’s way of life on earth and the
pollution of the environment which is
slowly threatening the balance of life
necessary for human survival. Bowen p.386
 Finally I identified a link between the
family and society that was sufficiently
trustworthy for me to extend the basic
theory about the family into the larger
societal arena, the link had to do, first, with
the delinquent teenage youngster, who is a
responsibility for both the parents and
society, and secondly, with the changes in
the way the parents and the agents of
society deal with the same problem.
Bowen p.386
QUESTIONS
 When Bowen wrote the paper on societal
regression in 1974 he described the impact
of anxiety on societal functioning, what are
the symptoms of increasing anxiety in
American society since 9/11?
 Given the intensification of anxiety since
9/11, how has the Church’s witness been
affected?
 Is God concerned about our relationship
with nature?
 Do we have to include a fourth dimension
in the Great Commandment i.e. love
nature?
 How is the environmental crisis affecting
the Church and its witness?
GIVEN THE THEOLOGICAL AND
BOWEN THEORY ASSUMPTION,
WHAT THEN IS EVANGELISM?
EVANGELISM IS THE PROCESS
OF DEFINING ONESELF AS A
CHRISTIAN TO THE WORLD
AROUND ONE.
A Systems View of the Evangelism
Process
 Evangelism is relational. It concerns God’s
relationship with humankind and nature
and our relationship with God, others and
nature. Evangelism therefore needs to be
rooted in a relational theology and a broad
relational understanding of life.
 Evangelism is the work of the Holy Spirit.
 Evangelism focuses on the relational
processes of God’s activity and uses a
number of scriptural images such as:
Love, justification, healing, liberation,
separation, peace, celebration, teaching,
listening, breaking of bonds, conversion,
caring, restoration, salvaging etc,
 Evangelism is the witness to the presence of
God in the world, and others, nature and
self.
 Evangelism is grounded in the Gospel of
Jesus the Christ.
 Evangelism is about the Kingdom of God.
 Evangelism as a process of defining a self,
focuses on self rather than on the other. It
is the “I” statement of Christians. This is
not a selfish focus but about personal
responsibility for self in relationships.
 Evangelism is about Christian selfdefinition, and not about defining or
changing others. Changing others is the
work of the Holy Spirit.
 Evangelism relates to the “thoughtful” aspects
of life rather than to the emotional.
 Evangelism as a thoughtful process of selfdefinition is an essential and integral aspect of
the Christian life. It is an expression of the
“solid self.”
 Evangelism is a thoughtful response of the
Christian to the call in 1 Peter 3:15
Always be prepared to make a defense to
any one who calls you to account for the
hope that is in you, yet do it with gentleness
and reverence.
 Evangelism is always undertaken in the
context of anxiety both in the “evangelist”
and in the one to whom he or she relates.
 Evangelism affirms that God is involved in
the lives of all people – both believers and
unbelievers.
 Evangelism is not judgmental.
 Evangelism is a process and not an event
or a programme that one takes, studies or
implements.
 Evangelism honours the differences
between people and does not seek
togetherness as sameness.
 Evangelism finds it source of strength in
the Holy Spirit.
 Evangelism is not to be equated with
“church growth.” Evangelism may or may
not lead to an increase in membership.
Assumptions Underlying A Systems
Perspective of the Evangelism Process
 That Christians are often not familiar, or
comfortable with telling their own, or their
family’s faith story.
 That awareness of their own faith story as
well as that of their family, is normative for
evangelism. This is the only authentic story
for each Christian.
Question
 What process needs to be provided in
order to assist Christians to define
themselves?
Goals of the Evangelism Process
 To provide Christians with the opportunity
to reflect on the presence of God in their
own and their family’s life.
 To provide an opportunity for Christians to
tell their own and their family’s faith story
so that they can give “an account of the
hope that is within them.”
 To assist Christians in a process towards
greater self-definition.
 To provide Christians with the theological
and theoretical resources that inform this
process.
 To offer opportunities for biblical
reflection.
Evaluations
The evaluations bore out the
appropriateness of the process.
The following comments were
made about the shift in Thinking
as a result of the process :
 Telling my own story strengthened my
faith
 A sense of gratitude for my family
 Less anxious about evangelism and
where I belong
 I no longer focus on others
 I tell my own story
 “Evangelize Yourself”
Comments about Self:
 Sense of joy in own uniqueness and
what that brings to the Christian
community
 Deeper and broader sense of God’s
presence
 Can be my own person and be a
Christian
 More responsible for self
 Always felt God’s presence but now see
how God was present
 More tolerant of other people at work even
those who don’t believe since I know that
God is at work. Can’t wait for an
appropriate time to tell my story.
Comments about God:
 By going back to the family tree I
realized that God was working there
already. God is so much bigger and more
loving.
 The visualization of the family in the
family diagram aided in seeing God
through he generations. Seeing was
important.
Other Comments:
 The sense of evangelism as
managing ourselves rather than
others, understanding our own stories
so that we can share them with
others.
 The restoration of relationships with
God, self and others. Managing
oneself etc
 The idea of seeing the family tree as a
process of God working in the family
 The following quotation is attributed to Albert
Einstein and is taken out of his context, theoretical
physics: "The significant problems we face cannot
be solved at the same level of thinking we were at
when we created them. " Like the military that is
always prepared to fight the last war, most of us
gear our lives to handle in the future the problems
we have encountered in the past. Like the military
the problems of the present tend to be linked to
those past solutions and catch us unprepared. We
then tend to employ measures we have used in the
past and, in unstable and stressful conditions, those
measures have a likelihood of making the current
problems worse.
Papero "Stress, Society, and the Individual"
THE BEGINNING OF THE END
“Go in peace and witness to the hope
that is within you.”