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A Christian Imago
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Introduction
Dr. Harville Hendrix and his wife Dr. Helen Lakelly Hunt developed Imago relationship
therapy to aid couples, prospective couples and parents who are struggling in their relationships.
Their theory, according to its exposition in the book Getting the Love You Want: A Guide for
exchange theory of mate selection in social psychology and a persona theory of humanistic
psychology. The authors admit that even this amalgamation of theories is inadequate to explain
romantic attraction. They therefore turn to a psychodynamic theory and anthropology. My thesis
is that this too is an inadequate, even in some ways false, basis for understanding human
attraction and romantic love. The effectiveness of Imago therapy forces us to consider, if its
anthropological and theoretical roots are inadequate or even false, why does it work? Is there a
John Milbank and others involved in the Radical Orthodoxy project have argued that a
truly post-modern worldview must shed the assumptions of modernity that inform most all
discourse. He and his colleagues have argued that what is required is a radical and
unapologetically Christian framework, one that is “not simply pure (supposed) Biblicist
condemnation on the one hand, nor flaccid accommodation on the other” (Smith, 2005, 12). I
believe that we have been given such a theological anthropology in John Paul II’s The Theology
prejudice” and this prejudice forms the core of modernity. What is now billing itself in many
on the autonomy of the self and intends to “secure the rights of the individual to do whatever he
or she wants” (2005, 32). Modern theology has seceded vast territory to an allegedly autonomous
reason based on an assumed antithesis between faith and reason. Milbank and others have called
assumptions – or faith commitments – that undergird modernity” (71). Rational orthodoxy seeks
critiqued include 1) a univocity of being – “an ontology that both flattened the world and
unhooked it from the transcendent, thus creating a new space untouched by the divine and an
autonomous reserve of reality outside the religious”; 2) the resultant notion of “an autonomous
reason that was supposedly neutral and objective, offering an account of the world
uncontaminated by the theological”; and 3) the human person became an “isolated subject…
endued with autonomy and inalienable rights” (Smith, 2005, 88-89). This vision of an atomistic
human society results in what Milbank has called “an ontology of violence” that governs human
relationships. Physicist Wolfgang Smith has called attention to these uncontested assumptions of
modernity under the aegis of an ideology he calls “scientism”. They have allowed scientists to
advance “philosophic opinions of the most dubious kind as established scientific truths, and in
the name of science have thrust upon an awed and credulous public a shallow world-view for
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Psychology is perhaps the quintessential modern science. It’s great thinkers and pioneers
have frequently been avowed atheists or at least highly suspicious of religion and theology. The
founder of the psychodynamic view in psychology, Sigmund Freud, saw all religion as infantile
delusion and promulgated a theory of its origins that has had a devastating impact on the modern
mind. Freud believed that religion was the result of four factors – 1) ignorance of the workings of
nature 2) fear of operating in a world without the protection of a beneficent father 3) the product
of a wish for an all powerful, providential force and 4) guilt which served to guarantee moral
behavior (Kreeft, 1988). Perhaps more than any other thinker of modernity, Freud justified, in the
minds of many, the thesis that man makes God. This thesis flows from and fits into the modern
assumption of a radical human autonomy. Freud’s prejudices continue to have a powerful effect
Freud have common roots in philosophical assumptions of naturalism. None can admit the
intrusion of grace into nature and all hold that the human person and his or her behavior can be
satisfactorily explained without recourse to theology. This is the natural derivation of a univocal
ontology that “flattens out the world” (Smith, 2005). Evolutionary psychology is mired in the
mythos of Darwinism, which proclaims the supremacy of random chance. This is utterly
incompatible with a providential God “who worketh all things according to the counsel of his
will” (Eph 1:11b, DRV). The Darwinist account of human origins can only exist in an intellectual
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A New Vision
The solution proposed by Milbank and others in the Radical orthodoxy school is an
ontology of participation in the tradition of theurgic neo-Platonism which affirms the goodness
of creation and the “liturgical and doxological character of the world” (Smith, 2005, 187). It is
2005, 185). We need to return to a view of being as a gift, rather than a right. God is not the
“ground of our Being” as Tillich asserted but rather being is suspended from and participates in
God. This sacramental ontology underlies John Paul II’s anthropology of human love.
“Theology of the Body” was presented in 178 weekly general audiences given between
September 1979 and November 1984. The cornerstone of this theological anthropology is the
incarnation of Jesus Christ, God’s invasion into “enemy-occupied territory” (Lewis, 2001, 46). In
the encyclical letter Redemptor Hominis, the first of his pontificate, John Paul II wrote:
The truth is that only in the mystery of the incarnate Word does the mystery of man take
on light … Christ, the new Adam, in the very revelation of the mystery of the Father and
of his love, fully reveals man to himself and brings to light his most high calling. (1979,
8)
This paragraph reveals the fundamental truth of humanity’s origin and teleology. Humanity is
created by God and has God as its’ end. The starting point for a Christian understanding of
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human love must come from God’s revelation of Himself to humanity. John Paul II directs us to
the second chapter of the book of Genesis for an understanding of the nature and purpose of
human love. It is in this account of creation that we find “the most ancient description and record
of man’s self-knowledge” (John Paul II, 1997, 30). In this text we find that the good of humanity
exists not in isolation but in the communio personarum. Humanity is created “in the image and
likeness of God” (Gen 1:26-27) but in this image, humanity is created both “male and female”.
Human sexuality and the drive to union transcends biology or social conditioning. It is at the root
of our being. Sexuality is not an accident of nature but rather reveals something of God, since the
image of the creator can be found in the creation. Like in the myth of human androgyny
presented in Plato’s Symposium, this Christian mythos describes a humanity that only finds
account and places the relationships of persons onto the basis of charity rather than power.
Through the communio personarum, humanity participates in the image of the Trinitarian love,
that love which “moves the sun and all the stars”(Allighieri, 1971, 347).
Hendrix and Hunt have built their model of Imago relationship therapy on the theory that
we seek out the person who will heal our childhood wounds. They assert that “in [our] search for
the ideal mate… [we] relied on an unconscious image of the opposite sex that [we] had been
forming since birth” (Hendrix & Hunt, 2008, 38). Furthermore they theorize, “To a large degree,
whether or not you have been romantically attracted to someone depended on the degree to
which that person matched your imago (39). However, the authors paint a rather bleak picture of
romantic love, referring to it as “an illusion” (54); the result of “a mixture of denial, transference,
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and projection” (62) and “a fairy tale” that “thrives on ignorance and fantasy” (63). This is love
under the regime of sin, where one’s partner is objectified and used to meet the needs of another.
This is the violation of the greatest commandment, “to love one another” (John 13:34, DRV).
Hendrix and Hunt present 10 characteristics of what they call a “conscious partnership”, in
contrast to the above characterization, which represent the “unconscious partnership”. Herein lies
In the postlapsarian state, human relationships have been corrupted by the self-seeking
engendered by original sin. We seek to satisfy our desires rather than fulfill our duties to one
another. When we compare Genesis 2:25 with Genesis 3:10 we see this consequences of the
destruction of original innocence. In the former “they were both naked…and were not ashamed”;
in the latter Adam answers the Lord “I was afraid, because I was naked”. Shame is thereby
understood as a consequence of the fall of man. Shame is the need to protect oneself from
objectification and abuse by the other. Original nakedness is therefore symbolic of the original
goodness of creation and its reflection of the deeper reality of God’s being (John Paul II, 1997).
Christ the Lord points us to this original condition of mankind in his dialogue with the
Pharisees in Matthew 19 and Mark 10. It is through the grace of the incarnation that we are
healed of this defect, “as by the offence of one, unto all men to condemnation; so also by the
justice of one, unto all men to justification of life” (Rom 5:18, DRV). The redemption
accomplished by Chris makes it possible to fulfill the law; to love our neighbor as Christ as
loved us. That is totally, self-sacrificially. We are called to nothing less. The covenant of
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marriage is sacramental, that is “an outward sign of inward grace, instituted by Christ for our
sanctification”. It is meant to image God’s internal life of the Trinity, the love of Christ for His
bride the Church and our final destiny in the beatific vision. Hendrix and Hunt hint at the
necessity of recognizing this but in typical modernist fashion they are timid about naming it.
Their ninth characteristic of a “conscious relationship” is “You become more aware of your drive
to be loving and whole and united with the universe” (2008, 90). This sentence almost typifies
the modern philosophy of immanence, it’s “prejudice against prejudice”. It is not a “drive … to
be united with the universe” but rather a drive to be united with that which transcends the
universe, that is with God. In their desire to be inclusive and inoffensive they only succeed in
being vague and inaccurate. A Christian psychology cannot be shy about teaching the truth of the
human condition. We do no one any favors when we fail to proclaim the cross. Though the
“word of the cross” has been and will be “foolishness”, “a stone of stumbling and a rock of
Bibliography
Allighieri, Dante (1971) The Divine Comedy: Paradise. (Dorothy L. Sayers & Barbara Reynolds,
Trans.). Baltimore, MD: Penguin Books.
Hendrix, H. & Hunt, H.L. (2008). Getting the Love You Want: A Guide for Couples (20th
Anniversary Ed.). New York, NY: Henry Hold and Co.
John Paul II. (1997). The Theology of the Body: Human Love in the Divine Plan. Boston, MA:
Pauline Books and Media.
Kreeft, P. (1988). The Pillars of Unbelief – Freud. Retrieved April 14, 2008, from
http://www.peterkreeft.com/topics-more/pillars_freud.htm.
Lewis, C.S. (2001). Mere Christianity. New York, NY: HarperCollins. Originally published 1952.
Smith, J.K.A. (2005). Introducing Radical Orthodoxy: Mapping a Post-secular Theology. Grand
Rapids, MI: Baker Publishing Group.
Smith, W. (2000). The Plague of Scientistic Belief. Homiletic & Pastoral Review, Vol. C, No. 7.
Retrieved April 14, 2008, from
http://www.catholic.net/rcc/Periodicals/HPR/April%202000/belief.html.