How Many Are We?

by Jerushah Nickell

A Therapist Wrestles with the Tension of Faith and Internal Family Systems

Original Artwork by Jerushah Nickell

How many parts do we have as humans? Are we flesh, spirit, soul, mind, sin, heart, body? And more importantly, are we meant to live with each part divided? Or is each part meant to blend and harmonize in such a way that we feel unified?

Most methods of counseling are designed to work with individuals as a singular entity. When a person exhibits internal division, the goal is typically reaching unification and congruence. 

This is the typical approach. However, there is a counseling method that not only operates under the assumption that humans have incalculable internal parts, but that those parts can - and should - remain comfortably separate. This method is called Internal Family Systems (IFS). 

IFS was created by Richard Schwarts in the 1980s based on his work with families. IFS is a complex model, with an entire language all its own. A counseling session of IFS may feel like something out of a movie featuring a character with multiple personalities. It can be off- putting, even destabilizing, and relies on assumptions that might make us shift uncomfortably in our seats. 

Schwarts assumed that at the root of every individual is a “core self.” The core self is fundamentally calm, curious, clarifying, compassionate, confident, creative, courageous, and connected, all qualities often used to describe the Imago Dei, or God-image in us. So far, so good. 

On top of this core self are other “parts” which can come on the scene and take control. Schwarts divides these parts into proactive characters (called “managers”) and reactive characters (called “fire fighters”). Together, the “managers” and “fire fighters” function as “protector parts”. 

The role of protector parts is to prevent and control pain. And they generally do a good job. But they can become misguided and their antics can lead to additional pain in the long run, resulting in many of the behaviors seen in the therapy office: depression, anxiety, self harm, addiction, disordered eating, anger, etc. 

As therapists, we seek to heal these hurts, and where appropriate, help the client in their desire to put to death their besetting sins. But this highlights what might be the most controversial part of IFS for me to embrace as a Christian and a therapist. Schwarts argues that there are no bad parts.

For Schwarts, the parts of us that lie to our spouses, gossip to our neighbors, lose our tempers with our children, and pour yet another glass of wine are all good. 

As a Christian, I struggle to reconcile this with the biblical teaching that death was the consequence of an act of disobedience. Surely Schwarts’ theory leads to excusing behavior that is clearly condemned in Scripture. I can even hear myself easily justifying bad behavior: “It’s not me, it’s just my protector parts”. 

Then I’m reminded of what the Apostle Paul says: “For I do not do the good I want, but the evil I do not want is what I keep on doing. Now if I do not do what I want, it is no longer I who do it, but sin that dwells within me” (Rom 7:19-20 ESV). Without denying his personal culpability as a sinner, he deftly describes the inward war that all of us experience: “What is it in me that makes me do what I hate (even when I don’t want to)? And how do I get rid of it?”

Although I disagree with Schwarts’ ultimate worldview, I have seen how his concepts can work very well in my work with clients who are so brokenhearted by their sin that they cannot imagine continuing the fight towards change.

I’ve used the language and interventions of IFS, not to embrace behaviors Christians know are sin or non-Christians might view as maladaptive, but to engage a process of redemption - redeeming parts created by God but distorted by evil. 

For example, a client comes seeking help with disordered eating. The client comes to understand they developed a part of their identity (a “firefighter”) that has engaged in overeating. We notice a pattern: this part emerges each time they have an interaction with their father.

Using IFS, we work together through the anger, frustration, and loathing of this part in order to discover that its original purpose was a very innocent enjoyment of time spent with family enjoying food. What was originally purposed for good had become bent by sin. How can we redeem it again? How can we welcome this part back into our lives with intention and gratitude to God, instead of feeling at war with it? 

Perhaps this example helps you think of a part of your life where you’ve been waging a personal sin battle for what feels like forever. Perhaps it’s a part of your life you try to hide or avoid because you feel guilt or shame. With these well-worn sins that we can’t seem to vanquish, we typically have a hard time believing there’s anything underneath it that is redemptive. There often is. But discovering that takes work. 

The Scriptures assure us that our ultimate sanctification is sure, but it’s possible that IFS or some other form of counseling may help you find redemption for the splintered parts of your identity. 

To dive in deeper on your own, check out Altogether You by Jenna Riemersma.