Family Structure

[Rhoni]

The Impact of Membership in a Rigid, Fundamentalist Religious Movement on Family Structure as it Relates to Bowen’s Family Systems Therapy

Rhonda R. Cyprus, Indiana Wesleyan University

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Abstract

I draw from existing literature to explore the effects of the influence of rigid, fundamentalist religious membership (RFRM) on family structure. It is my belief that when the authority of the family is entrusted to church leadership it can cause structural dysfunction within the family. This could include: enmeshment between church and family, the undermining of parental authority, and delayed individuation. Limited research has been done related to RFRM, therefore, using Bowen’s family systems therapy, existing research, and a biblical approach to healthy families I will explore how familiar fundamentalist practices may result in structural dysfunctions within families. The intent of this study is to create awareness of possible pitfalls related to practices within the RFRM, and to deter these in an effort to preserve healthy families within our society.


“Bowen’s Family Systems therapy has by far the most comprehensive view of human behavior and human problems of any approach to family treatment” (Nichols, M., & Schwartz, R. 1998. p. 141). Bowen’s family systems therapy is a theoretical-clinical model evolving from psychoanalytical principles and practices (p. 142). Although Bowenian theory has evolved and expanded, it has always centered on the counter-
balancing life forces of : togetherness and individuality (p. 144). The terms used to describe the unbalancing of the force of togetherness is; fusion, stuck-togetherness, and differentiation (Kerr & Bowen, 1988). Differentiation is the capacity of an individual for autonomous functioning. Before one can mature into a healthy, mature personality, unresolved emotional attachment to one’s family must be resolved (Nichols, M. & Schwartz, R. 1998. P.144). Bowen is convinced that differentiation of autonomous personalities is necessary for normal/healthy development and a prescription for therapeutic improvement (P. 150). Bowen describes emotional oneness or fusion in families as “undifferentiated family ego mass” (P. 150).

Unresolved conflicts in families lead to a series of overlapping triangles (Andres, 1971). Instead of conflict being addressed by the two people involved, it is detoured when a third party becomes triangled in. The third party may be a friend, minister, colleague, or a therapist (Andres, 1971). This is not seen as a problem when the third party can remain neutral or objective. It is worth exploring to look at some possible repercussions if the third party comes from leadership within a RFRM. When personal, or familial boundaries are violated by religious leadership it may cause structural dysfunction within the family, and delay personal individuation by a member of such.
Bowen believes that change in any one triangle can change the entire family system.

Salvador Minuchin has provided invaluable research and clinical experience in the area of family structure. In the 1970’s his development of a theory of family structure created the opportunity for new structures to emerge, and structural family therapy emerged as perhaps the most influential in the field (Structural Family Therapy (1998) Pp. 241-242). Family Structure is defined as: “the organized pattern in which family members interact, is a deterministic concept, but it doesn’t prescribe or legislate behavior; it describes sequences that are predictable” (p. 244). When transactions within families are repeated they foster expectations as to what the pattern for the family will continue to be. The assignment of roles and responsibilities within a family are assigned early in the marriage

Within every family are the spoken and unspoken rules of engagement that identify the family patterns. Who will lead, who will follow, who will take care of the house, and who will take out the garbage are some of the patterns that are formed early on. If there are children involved then there may be the unspoken rule of which parent defers to whom in areas of responsibility or decision-making.

There is also a hierarchal structure of authority within families that give each member a different amount of authority. There are reciprocal and complementary functions within families by the different members also. This family structure is partly shaped by universal and partly idiosyncratic constraints (SFT (1998) p. 244).

Biblical patterns of hierarchy taught by most RFRM’s put Christ as the head of the man, man the head of the woman, and women take care of the children but are under the husband/father’s authority also (I Corinthians chapter 11, King James Version (KJV)).
When the headship or leadership of the family is given, by the man, to a person of leadership within a RFRM, or even a single parent female, then this opens the door for dysfunction to occur. It is here that the enmeshment of church with family begins.
The leaders of RFRM make decisions as to what is best for the church body, and can’t always be objective enough to help the family members decide what is in their best interest, nor is it their responsibility to do so. “Enmeshed subsystems offer a heightened sense of mutual support, but at the expense of independence and autonomy” (SFT (1998) P. 246). Enmeshment causes dependence when applied to families within the church. Many already dysfunctional family systems are attracted to the church to help them sustain themselves, such as; married women with alcoholic or abusive husbands with co-dependency issues needing support for their circumstances and help in raising their children, single parent families, through death, divorce, or children born out of wedlock, and mentally ill people looking for emotional and financial help. Most RFRM leaders are trained in the scripture as to the process of salvation through the redemptive process of sanctification but are ill prepared to meet the psychological needs of dysfunctional family systems. The dysfunctional family members are looking for a quick fix to their family patterns by letting someone else, leaders within RFRM, to make their decisions for them. This dependence also keeps the new convert from developing into a mature Christian “…and are become such as have need of milk, and not of strong meat.” (Hebrews 5:12, KJV).