So then, what do we mean by a metamodel?
A metamodel is a lens or frame that helps us look at models from a particular framework or structure.
In a fundamental way, metamodels attempt to describe all relevant aspects of a particular reality under consideration.
Often, a metamodel provides a checklist to see if a model has covered all the areas of the framework of the metamodel.
In Stephen Morse's 2003 article on a metamodel of theories of psychotherapy, he notes that by delineating the structure of theories, the metamodel provides a framework for analyzing, comparing, and contrasting, and integrating the basic concepts and principles of theories of psychotherapy.
In addition, the meta model provides a framework for constructing case formulations and treatment plans for any theory of psychotherapy.
As you can see, the meta model is not a theory of psychotherapy.
It is, though, a way to provide a way to critique models of psychotherapy and to use that critique to help develop more helpful case conceptualizations and treatment plans.
Perhaps the most well known type of meta model in the field of counseling and psychotherapy is from Doctor.
Jerome Frank's 1961 book, Persuasion and Healing, A Comparative Study of Psychotherapy.
This book was profound in its day, and later editions with his daughter, Julia Frank, continue to have a very helpful meta model in looking at what makes therapy effective.
The essence of the book and research based on this meta model is that counseling or psychotherapy is effective for most people, but the differences in outcomes based on different counseling or psychotherapy models is very small to the point of being nonsignificant.
Instead, what is significant are common factors to all models of counseling and psychotherapy.
In this meta model, Frank proposed that all theories of counseling and psychotherapy that are effective have four key features, and all theories could be analyzed based on these.
One, the setting of the counseling must have certain structures and a culture of healing.
Meeting in a local bar, or church, or mental health clinic all have very different cognitive, affective, social, and relational meanings.
For psychotherapy to be effective, it must take place in a setting that communicates safety, trust, and healing.
Number two, the relationship between the mental health professional and client must be more than just talk and advice.
There must be an engaged, emotionally charged relationship.
There must be a real human relationship between the two that is meaningful and within the professional boundaries that create safety and trust.
Three, there must be a rationale or myth that provides a believable explanation for the client's symptoms.
Clients need an understanding of why counseling will be helpful for them.
In a fundamental way, the counseling model of the mental health professional must be congruent with the worldview of the client to be most effective.
Number four, the client must believe that the rituals or techniques that are being used will bring healing for their symptoms.
Clients need to believe, have faith and hope that what they are doing in psychotherapy will help them.
Implications of the Catholic Christian meta model of the person for counseling or psychotherapy.
The CCMMP is a metamodel, a structure, a frame, a narrative of how Catholic Christians have understood the person flourishing.
This is not the only philosophical and theological metamodel or possible narrative of how people have flourished.
Examples of other meta models would include naturalism, feminism, pantheism, different forms of theism, spiritism, polytheism, and post or hypermodernism.
CCMMP is a way of seeing how any counseling model or theory would be consistent or inconsistent with a Catholic Christian theological and philosophical worldview.
This meta model is the heart and soul of how Divine Mercy University understands people from a Catholic Christian vision of the flourishing person.
Let's look at an example of how the CCMMP is a checklist of sorts to help think about models of personality theories, counseling and psychotherapy models, and even clients.
For example, a key premise is that humans are fundamentally interpersonally relational.
We believe that a key underpinning for growth and healing from conception through infancy, toddlerhood, and throughout life is relationships.
Relationships have a powerful influence on us.
So when we look at that aspect of the human and we look at something like classical Freudian psychoanalysis, we see that, yes, classical Freudian psychoanalysis does see a powerful influence of parents on children.
The Oedipal complex has highlighted some of the complexities of the innate desire of the child for parents with a focus on the powerful influence of that early relationship, which later theories built on the classical model, such as relational psychoanalysis, and have applied this more directly to therapy models.
However, the classical Freudian model is overly focused on intrapsychic processes, almost an exclusion of the ongoing importance of real relationships outside of therapy.
Another aspect of this for the CCMMP is we believe we are all created by and for love, and the central role of love in flourishing is developed and sustained through relationships with family, friends, colleagues, and helping professionals.
In classical Freudian psychoanalysis, we realize that in his book, Civilization and Its Discontents, Freud speaks eloquently about love.
He states, I am speaking, of course, of that way of life which makes love the center of all things and anticipates all happiness from loving and being loved.
This attitude is familial enough to all of us.
One of the forms in which love manifests itself, sexual love, gives us our most intense experience of an overwhelming pleasurable sensation and so furnishes a prototype for our strivings after happiness.
What is more natural than that we should persist in seeking happiness along the path by which we first encountered it?
However, in his model, love becomes focused on a biological instinct with mental representation as a drive that needs to be negotiated in a compromise, then in his words from Studies in Hysteria, much will be gained if we succeed in transforming your hysterical misery into common unhappiness.
With a mental life that has been restored to health, you will be better armed against that unhappiness.
And so by walking through the CCMMP, looking at just this one area, we see differences between the Catholic Christian vision of a flourishing person and classical Freudian psychoanalysis, which has some similarities and some differences.
A Catholic Christian approach to counseling has a deep respect for the dignity and uniqueness of the client.
This meta model views each client as unique, who has developed over time in the context of both the broad culture of one's ethnicity, geopolitical and social economic realities, and specific culture of family, neighborhood, and often spiritual and religious beliefs and practices, and individual experiences of sex, gender, personal loyalties, and commitments.
The counselor is called to understand and act for the good of the client.
In service of the client's healing, flourishing, and life goals in a manner that reflects love of neighbor and respects the client's conscience and freedom to make life decisions.
In this approach, counseling is an interpersonal relationship in which the personhood and conscience of both the counselor and client are respected.
Is the CCMMP another model of counseling or personality theory?
No.
CCMMP is not another model of counseling or personality theory.
CCMMP can help you understand what aspects of a model is consistent or inconsistent with a Catholic Christian worldview.
Does the CCMMP tell me how to do counseling?
Not really.
But our hope is the model will help you to better understand the whole person in front of you, how this particular person is fundamentally good, regardless of how deep the pain or distorted the path.
But in the midst of struggles and challenges, the amazing capacities to think, decide, choose, act, sense, perceive, feel, and relate are directed at the deepest levels of one's inclinations for the good.
And all these capacities and inclinations are not just random parts, but create a whole person, a unique, God given gift, and in many ways, always a mystery.
And that particular person in a healing relationship with you as a mental health professional can take steps towards healing, wholeness, and the good.