References

McMinn, M. R. (1996). Psychology, theology, and spirituality: In christian counseling. Carol Stream, Illinois: Tyndale House Publishers, Inc.

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A counselor who is a Christian has the initial challenge to develop a powerful, personal prayer life.  Such a spiritual and prayer life, or lack thereof, will directly impact the understanding, approach, and use of prayer in counseling.  McMinn (1996) states that the use of prayer in session is not what should be in question, but what forms of prayer with which clients and under what circumstances.  It is important to remember that seeking to help a client find and build a healthy sense of self, need, and healing relationships means that a counselor cannot use prayer as a coercive means to control or as a mask that the client can use to cover deeper issues (McMinn, 1996).  Therefore, it is imperative for a client to be open and willing to take part in prayer and not be forced into participation.

Brewer (n.d.) indicates that possible negative impacts of prayer could be the development of dependency on the counselor rather than God, self-consciousness, putting on a mask, and breach of boundaries.  To caution against these negative outcomes a counselor can use prayer for clients outside of the session, silent prayer in session, meditation outside of session, and imagery in session, to name a few (Brewer, n.d.).  What are important are the comfort level of the client and the appropriate use of prayer suited specifically for the circumstances.

References

Brewer, G. (n.d.). [Prayer and Christian Counseling]. Liberty University.

Brewer, G. (n.d.). [Prayer for Psychological and Spiritual Health]. Liberty University.

McMinn, M.R. (1996). Psychology, theology, and spirituality in Chrisitan counseling. Carol Stream, IL: Tyndale House.

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This is an ongoing research study as part of the Liberty University graduate psychology program.

References

Roy, N. J. (2009). Family Relationships and the Impact on Adolescent Substance Abuse. Liberty University. Available [Online]: http://www.galtmilemedia.com/docs/family-relationships-adolescent-substance-abuse.pdf

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Counseling with the use of Scripture cannot be used by reading off verses in the session without it pertaining specifically to the client or situation. It is also unwise to view the use of the Bible as a means for the counselor to talk consistently throughout the session or to avoid difficult emotions and dialogue (Brewer, n.d.). Rather, it is a foundational lens from which to give purpose and insight to humanity and the world (Brewer, n.d.). With this focus a counselor can ask themselves important questions about how the use of Scripture will facilitate the building and nuturing of a client’s healthy sense of self, need, and healing relationships (McMinn, 1996).

References

Brewer, G. (n.d.). [The Bible in biblical counseling]. Liberty University.

McMinn, M.R. (1996). Psychology, theology, and spirituality in Christian counseling. Carol Stream, IL: Tyndale House.

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A healthy sense of self is recognition of neediness, brokenness, and pain in order to cultivate community, reciprocity in relationships, and healing. Self-awareness comes from pain and discomfort; producing insight and healing (McMinn, 1996). From a Christian perspective, I believe that acknowledgment of human sinfulness and fallibility can lead to humble reflection and nuture the ability to change, grow, and thrive. This type of self-awareness keeps an individual moving forward instead of falling into despair. I agree with McMinn’s (1996) view that an accurate sense of self, need, and healing relationships all interact together and lead to a holistic picture of spiritual and psychological health.

Reference

McMinn, M.R. (1996). Psychology, theology, and spirituality in Christian counseling. Carol Stream, IL: Tyndale House.

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Painful experiences that are a part of life give humanity a longing for healing, for “often it is the dark forest that makes us speak about the open field” (Nouwen, 1975, p. 19). The counselor is a guide for hurting people to help them come out of painful experiences and find healing. However, to rememdy the pain to quickly can short circuit the process and may cause dependency. The client who comes into counseling in despair gives the counselor the opportunity to promote solitude in the counseling session and to “speak about the fertile tree while witnessing the dying of the seed” (Nouwen, 1975, p. 53). The beauty of true life and transformation is that it comes out of death. It is the complete message of the gospel. Nouwen (1975) speaks of creating emptiness in a client in order for them to truly understand themselves, which drives them toward true living. It would not be wise to state directly to the client that pain must come first in an insensitive manner. Using professionalism and descretion over blunt verbiage would be best, but the message is still the same.

Reference

Nouwen, H.J.M. (1975). Reaching out: The three movements of the spiritual life. New York: Doubleday.

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Nevertheless, this statement cannot be taken niavely or without recognition that the conflict between the Academy and the Church is apparent when one sees a distinction between allegiance to God and allegiance to man (Entwistle, 2004). For this reason, I agree with Entwistle (2004) that “secular” knowledge, meaning knowledge obtained from observation and methods outside of reading the Bible, is still knowledge of God’s truth and must be viewed from a larger, Biblical framework.

My personal religious background and my education were influencial in my perspective. I attended public and Christian schools and colleges. Specifically, in my Christian educational experiences there was much concern and care taken to teach a Biblical worldview while also teaching secular knowledge through a Biblical lens. This type of education allowed for integration of God’s “Two Books”: the Bible and the creative order (Brewer, n.d.)

References

Brewer, G. (n.d.). [Lecture 2: Defining integration: Key concepts]. Liberty University.

Entwistle, D.N. (2004). Integrative approaches to psychology and christianity: An introduction to worldview issues, philosophical foundations, and models of integration. Eugene, OR: Wipf and Stock.

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Looking back into the history of the Church in regards to psychology will find that the care and healing of the soul was central to Christianity and the Church, long before our modern view of psychotherapy came into being (Entwistle, 2004). Viewing psychology, or soul care, as sinful is to make the statement that the Church of antiquity was wrong in its mission to care for human beings.

Entwistle (2004) proposes that the study of psychology is a study of God’s works and is therefore a way to learn about the God who created the universe and its inhabitants. What should be asked of this original statement is how one interprets psychology based upon worldview perspective. Defining psychology as a sinful endeavor lies in a Christian combatant perspective from Entwistle’s (2004) Enemies model. The perspective that theology and psychology must be in opposition with clearly defined territory stems from a fairly recent debate after the Enlightenment and Darwinism (Entwistle, 2004). Thus, one must recognize that this statement does not stem from a Biblical concept, but from a territorial debate from the very recent nineteenth century.

References

Entwistle, D.N. (2004). Integrative approaches to psychology and Christianity. Eugene, OR: Wipf and Stock.

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 It does seem like a very pain-staking process when you read all of the data, but very sound and intelligent.  I really don’t see it as useful with children as the client needs to understand intrinsic thoughts and values in order to benefit.  I think it always important for a counselor to not present themselves in a condescending manner to their clients and use whatever technique what be most useful for each individual’s situation. 

References

Rollnick S., & Miller, W.R. (1995).  What is motivational interviewing?  Behavioral and Cognitive Psychotherapy, 23, 325-334. Retrieved April 7, 2009 from http://motivationalinterview.org/clinical/whatismi.html.

Jenkins, David, (2003). Working with addictive disorders: a motivational interviewing perspective. Paper presented at the 2003 AACC World Conference, Nashville, TN.

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Individuals that understand their personality type will gain greater insight into their behavior. Family structure and values, religious views, outlook on children, and moral issues are all areas that can cause discord, if not discussed and evaluated in premarital counseling. Instructions on how to prepare a budget, being a good steward, and management of family finances are all relevant issues, as money problems are often listed as the number one reason for marital difficulties. Skills such as conflict resolution, and positive communication styles can be effective tools during marital discord. The important, but not always addressed differences between male and female characteristics might circumvent a huge amount of marital crisis, if properly understood. Stanley (2001) notes, that if premarital education is done correctly, it will facilitate the understanding that a successful marriage is not a matter left to fate, but decisions and actions by the couple will affect the marriage’s outcome, with long-term results.

Reference

Stanley, S.M. (2001). Making a case for premarital education. Family Relations, 50,   
                 272-280. [Electronic Version].

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References

Bufford, R. (1997). Consecrated Counseling: Reflection on the Distinctives of Christian counseling. Journal of Psychology and Theology, 25(1), 111-122.

Clinton, T. & Ohlschlager, G. (2002). Competent Christian counseling (Vol. 1). Colorado Springs, CO: Water Brook Press.

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One of the fundamental differences between Biblical counseling and traditional counseling, is the premise that man and woman was created by God. “In the beginning, God created heaven and earth” (Genesis 1:1). God then proceeded to create all living things. God was also responsible for wiping out entire civilizations as in the story of Noah’s ark where God saw society was becoming corrupt. We can point out to present day events such as in 2005 when God created Hurricane Katrina to wipe out New Orleans because he saw that society was corrupt. We can apply stories from scripture to real life to help us in changing our ways and renewing our faith in God.

There are many stories in the Bible that can be used as examples in a counseling session for both Christians and non-christians. Some biblical stories include Noah’s ark and Hosea’s wife and children, just to name a few. In the story of Hosea’s wife and children, the Lord said to Hosea to take a wife so he did and she bore him and son. The Lord said to call him Jezreel, roughly translated to mean bloodshed, so that the Lord will punish the house of Jehu (Hosea 1:2-11). The story of Noah’s ark can be related in counseling to Hurricane Katrina as a way for God to wipe out the corruption and to send a message to change. Just like Hosea talked about punishment coming for Isreal and Judah (Hosea 5), so the Lord punished the citizens of New Orleans in 2005 for their misdeeds.

The Bible can help the therapist point out such stories that are pertinent to treating a particular individual.

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