The following is a paper I originally wrote February 19, 2017 for COUC 730: Issues in Integration class at Liberty University.
Abstract
Christian integrative counseling is the union of biblical counseling and psychological theory where aspects of both schools of thought are appreciated and respected in the counseling room. Ethical considerations will be discussed. Scriptures from the Bible and psychological research will be utilized to support Christian integration in the counseling room. The intended focus of this paper will cover the following: 1) the impact of worldview on Christian counseling; 2) scriptural support for the promotion of bio-psycho-social-spiritual health; 3) the soul care movement; and 4) other faith group differences from Christian counseling or integration. Throughout this paper, attempts will be made to emphasize the importance of integration of faith or spirituality in professional counseling.
Keywords: Christian, faith, biblical, integration, counseling, competent
Biblical Foundation for Christian Integration: A Theology of Christian Counseling
Faith and spirituality are important aspects of what makes a person who they are and how they think and base their decisions. Faith and spirituality do not come as easily for some people as it does for other people. Often people seek out spiritual counsel with pastors or lay counselors when in need; however, there are times when they are in need of a professional counselor for greater issues that affect mental and emotional functioning. Christian integrative counseling is an approach that combines the core tenets of Christianity and combines them with psychological theory (Johnson, 2010). According to Johnson (2010), mental health clinicians understand the merits of including spirituality in their assessment, treatment, and goal setting with their clients. Furthermore, with the inclusion of spirituality, Moreira-Almeida, Koenig, & Lucchetti (2014) suggested the client feels valued as a whole person. Other implications for treatment will further discussed throughout this paper. The intended focus of this paper will cover the following: 1) the impact of worldview on Christian counseling; 2) scriptural support for the promotion of bio-psycho-social-spiritual health; 3) the soul care movement; and 4) other faith group differences from Christian counseling or integration. Throughout this paper, attempts will be made to emphasize the importance of integration of faith or spirituality in professional counseling.
The Impact of Worldview on Christian Counseling
Merriam-Webster defines the term ‘worldview’ as the way one perceives or understands their immediate world. According to Collins (1993) and Entwistle (2015), one’s worldview is shaped by one’s belief system which is comprised of deeply held beliefs and ideas that help the individual understand and make sense of life, shape their values, and determine their future. Every human being has their own unique and personal worldview, including counselors and the clients they serve. Clinton and Ohlschlager (2002) point out all clinicians operate from a particular theoretical perspective based primarily on their worldview, which helps direct their counseling. Collins (1993) argued the importance of the counselor being aware of their personal worldview and how their worldview can affect the process of evaluating the client’s emotional state, behaviors, treatment planning, application of interventions, and progress. Without this awareness, Collins (1993) warns of the potential harm to the client and the promotion of non-Christian ideas and values. Clinton and Ohlschlager (2002) discussed, that while the counselor assists their clients in setting and achieving goals, such as improved mental health, the Christian counselor’s ultimate goal is to assist the client in growing closer to the Father through Jesus Christ (see John 14:20; Romans 12:2; Colossians 2:6-8).
Josephson and Peteet (2007) noted the term “worldview” is not necessarily exclusive to religiously minded individuals but applies to all individuals. An individual’s worldview may be derived from a sense of patriotism (e.g., military service or pride in one’s country), family values (e.g., traditions, dedicated time to spend with family, mutual love and respect), and community service (e.g., volunteerism) (Josephson & Peteet, 2007). Development of a worldview may be a result of negative life experiences through various forms of abuse, addictions, negative religious experiences, traumatic experiences, or involvement with unsafe people, all of which an individual can derive meaning that influences behavior (Josephson & Peteet, 2007; Moreira-Almeida, Koenig, & Lucchetti, 2014). Moreira-Almeida, Koenig, and Lucchetti (2014) outlined practical guidelines for the assessment and integration of religiosity and spirituality in counseling. These guidelines include: 1) maintaining ethical boundaries (e.g., awareness of state and professional board code of ethics), 2) implementation of a person-centered approach (e.g., honoring whole the person), 3) knowledge of any countertransference issues (e.g., clinician awareness of their worldview), 4) exploration and expression of interest in how the client’s worldview was developed (e.g., beliefs, values, and experiences), and 5) counselor self-disclosure when appropriate. Care and sensitivity are required when collecting religious and spiritual information from clients; however, Moreira-Almeida, Koenig, and Lucchetti (2014) found that through the exploration of a client’s religious and spiritual history clinicians are communicating their interest in the whole person, not just their symptoms. It is important for the client to feel they are valued and not damaged or broken. State licensing boards and professional organizations (e.g., American Association of Christian Counselors, 2014; American Counseling Association, 2014) insist that counselors are not to impose their beliefs or judgment onto the client, but to be an instrument to show God’s grace (see John 3:17).
Scriptural Support for the Promotion of Bio-Psycho-Social-Spiritual Health
The Apostle Paul, in 1 Corinthians 12:12-31, discussed in his letter to the Corinthians the importance of harmony and diversity in the body (i.e., people) of the church (see 1 Corinthians 12:28-31). In his letter, Paul uses the analogy of how all the different parts of the human body are essential to the overall workings of the human body and that each part cannot tell the other part “I don’t need you.” Quite literally, all parts of the of the human body work together for the betterment of the individual, the physical, emotional, social, and spiritual work together to make up the completeness of the whole person. Collins (1993) argued that the focus of treatment cannot be on one aspect of the individual and no attention paid to the other aspects that make up the individual.
Rogers, Skidmore, Montgomery, Reidhead, and Reidhead (2012) found evidence that indicated the integration of spirituality in treatment was a predictor of increased perception of improved mental and physical health (Rogers, Skidmore, Montgomery, Reidhead, & Reidhead, 2012). Many people of faith find comfort, despite the severity of their situation, from their relationship with the Father, Son, and the Holy Spirit, in addition to engaging in activities to, not just know about God, but to know Him and be in relationship with Him (e.g., prayer and/or fast, praise and worship, Bible study, reflection on Scripture, service, tithing, and evangelism) (see Philippians 2:12-13; Collins, 1993). Believers know there is more to this life than the flesh and what is to come through Jesus Christ (John 3: 5-8; John 6:56; Romans 8:5; Galatians 6:8). Paul states in his letter to the Corinthians that no matter that they do, “do it all for the glory of God” (1 Corinthians 10:31).
Collins (1993) discussed how all people are affected, directly or indirectly, by sin. Sins perpetuated on others (e.g., sexual abuse) often leaves those concerned with feelings of unnecessary guilt, not because they did something wrong, but were made to feel they did something wrong. Sometimes, though, people are affected by the sins they know they have committed. These guilty feelings, carried over time, may often manifest in feelings of anxiety or depression leading the individual to seek out assistance to work through their feelings, forgive themselves, and accept God’s forgiveness. Often, clients find it difficult to fathom a loving God who could forgive them, especially if they cannot forgive themselves. Collins (1993) and Sisemore et al. (2011) noted the power of God’s grace on the believer. God’s grace is freely given through the sacrifice of His Son, Jesus Christ, to all those who have faith in Him (John 3:16-17; Romans 3:25; Hebrews 10:10; 1 John 2:2; 1 John 4:10). This gift from God is completely undeserving, but God loves His people that much (John 3:16). Sisemore et al. (2011) found those clients who expressed a higher understanding of grace reported greater mental health (Philippians 4:4-7).
Humans were meant to be social beings to provide support, friendship, caring, and love to one another through the Holy Spirit (Collins, 1993). Jesus stated, in Matthew 22:39, “Love your neighbor as yourself” (see also John 13:34-35; Romans 2:10; 1 Peter 3:8; 1 John 3:11). Jesus’ prayer was that the community of believers would come together as one as the Father and Son are one (John 17:11, 21-22; Collins, 1993). Throughout the Bible, there are many references of social gatherings and celebrations, some positive and some negative (Genesis 29:22, 40:20; 1 Chronicles 12:29; Esther 2:18; Job 31:32; Luke 5:29; John 2:1-12; John 12:2). Many people find acceptance through the Church, which Collins (1993) described as an environment where Christians can feel they are part of a community, feel wanted, needed, and able to trust; however, Collins (1993) warns that there will be times when warmth and acceptance are absent due those who pass judgment and exclude strangers as human beings are less than perfect.
Spiritual beliefs are powerful motivators in an individual’s life and drive how that individual thinks, behaves, and lives (Josephson & Peteet, 2007). The Greatest Commandment, Jesus stated to the Pharisees in Matthew 22:37, is to “Love the Lord your God with all your heart and with all your soul and with all your mind.” The body of believers are called to honor God, and embrace godly behaviors and knowledge of Jesus Christ, whether it be the consumption of food and drink, occupational decisions, prayer, reading the Bible, or other daily activities (see 1 Corinthians 10:31; 1 Timothy 4:7-9; 2 Peter 3:8; Collins, 1993). Careful inquiry of a client’s spirituality not only enables the clinician to have a better understanding of the client, but it also helps the client feel valued as a person (Moreira-Almeida, Koenig, & Lucchetti, 2014).
Soul Care Movement
In their paper on soul care, Barber and Baker (2014) inquired as to who cares for the human soul. The answer lies in Jesus Christ, who is the definitive caretaker of the soul (1 Peter 2:25; Barber & Baker, 2014). Ultimately, the goal of soul care is to have “Christ formed in us” (Galatians 4:19) and to be conformed to His image (Romans 8:29; Barber & Baker, 2014). In order for these things to happen, individuals must engage in activities to promote spiritual growth and spiritual formation, a process referred to as sanctification, to include: praise and worship, prayer, spiritual meditation, reading and meditating on Scripture, confession and repentance of sins, and fasting, among other religious and spiritual activities (Collins, 1993). Knowing about the Father, Son, and Holy Spirit are not good enough. Effective Christ-centered soul care enables the believer to know about God through Jesus Christ and the power of the resurrection (Philippians 3:10). Knowing God is achieved by allowing oneself to be led by the Holy Spirit, discovering the light of the world (John 9:5), and taking that light out into the world for others to see and benefit from with the end goal being eternal life (John 8:12; Barber & Baker, 2014).
Barber and Baker (2014) and Collins (1993) described how, on the day of Pentecost, the Holy Spirit entered the soul of believers resulting in the emergence of soul care. The community of believers began to share their meals together, serve one another, engage in praise and worship, and provide for those in need (Acts 2:42-47; Collins 1993). Barber and Baker (2014) emphasized the importance of soul care for others rather than just that of the individual; going out into the world and bringing people to the kingdom of God and by doing God’s will, as it is stated in the Lord’s Prayer (Matthew 6:10).
Barber and Baker (2014) highlighted some of the important aspects of the soul care movement within the church: 1) the Word being spoken to the people (i.e., believers and non-believers); 2) coming together as a community; 3) baptism, repentance of sins, and communion; 4) activities to promote spiritual growth (e.g., fasting, solitude, prayer); 5) believing in a common faith; 6) caring for those who could not take care of themselves (e.g., those who are children, elderly, sick, poor, etc.); 7) musical praise and worship; and 8) celebration or observances of the liturgical calendar. Barber and Baker (2014) go on to evaluate how the modern day church is faring in the way of soul care but have found, despite holding on to some of the ancient ways of soul care, the modern-day church is lacking. Barber and Baker (2014) concluded there are four essential areas that need attention in the modern day church: 1) soul care of the mature believer (i.e., typically those who have a larger role in the body of believers such as teachers and pastors, who have found themselves worn down and needing care too); 2) attention to God’s creation and worship (i.e., appreciation for God’s creation; Philippians 4:8; see also Ephesians 5:18-20); 3) take sin seriously (i.e., acknowledgement and repentance of sins); 4) soul care for those less fortunate (e.g., children, elders, sick, mentally ill, poor). For these things to change responsiveness to the call of the Holy Spirit is essential (Barber and Baker, 2014).
Other Faith Group Differences from Christian Counseling or Integration
The world is filled with many diverse cultures and religious backgrounds. Richards and Bergin (2014) indicated a shift in the religious demographics emerging in the United States. Despite Christianity being the leading denomination in the United States, other faith denominations are on the rise, and as a result of these changes, it is important for counselors to have a basic understanding of cultural and religious diversity to be ethical in their practices (AACA, 2014; ACA, 2014; Richards & Bergin, 2014). Most of the world’s major religions adhere to a set belief system or doctrine (e.g., the Holy Bible, Qur’an), various denominations under the primary faith (e.g., Christianity: Catholic, Methodist, Presbyterian, etc.; Muslim: Sunni, Sufi, Shi’ah, etc.), and have a higher power or leader (e.g., God, Mohammad, Buddha, etc.) (Richards & Bergin, 2016).
To be an ethical counselor, it is important to be familiar with, and culturally sensitive to the practices of various religious ideologies (ACA, 2014). For example, there are there are differences between Buddhism and Christianity. In a study conducted by Johnstone et al., 2012 specifically focused on the aspect of relationships between religious and spirituality practices between Buddhism and Christianity, they found many similarities and many differences between the two faith practices. Similarities that were found in this study include: 1) no major differences reported between physical or mental health; 2) varying levels of religiousness and spirituality within the denominations; 3) community support; and 4) within each denomination were varying personality characteristics among the individuals of the community (Johnstone et al., 2012). Major differences found between Buddhists and Christians include: 1) Buddhists are reported to be less spiritual than Christians; 2) Buddhists report less engagement in religious activities than Christians; 3) Buddhists engage in more solitary activities (e.g., meditation) and engage in less religious activities than Christians who tend to engage in community related activities (e.g., religious celebrations, communion, praise and worship, etc.); and 4) despite Buddhist teachings of forgiveness, are reportedly less forgiving than Christians (Johnstone et al., 2012). Despite the preceding information being the result of a study, it is critical to understand each client is a unique individual deserving of compassion and dignity. Often it is important to ask clarifying questions to have a better understanding of their particular belief system.
Discussion and Concluding Remarks
In this paper, I discussed the impact of worldview on Christian counseling by, first defining the term “worldview,” and then discussing how the counselor’s worldview can affect the therapeutic process through assessment, treatment planning, and goal setting. I also discussed the importance of understanding all clients’ worldviews in the process of counseling. In the next section, I discussed Scriptural support for the promotion of bio-psycho-social-spiritual health by breaking down each area that makes up the human being and providing relevant Scriptural and psychological research in support of Christian integration. In the following section, I discussed the emergence of soul care, which is different from self-care in that soul care if focused on the souls of other believers, not just on the ‘self’ (Barber & Baker, 2014). Lastly, I discussed the importance of being culturally and religiously sensitive in having a basic understanding of other religious belief systems, with the particular focus on Buddhism. Most importantly, it is very important to keep ethical considerations in mind when working with clients such as appropriate boundary setting, working within the scope of one’s skill set, not imposing values and beliefs onto the client, and conducting proper assessments to establish goals and implement appropriate interventions (AACA, 2014; ACA, 2014; Garzon, 2005).
This paper has been a particularly difficult, but in a good way, paper to write. In the process of writing this paper, I became acutely aware that I am not even a “baby-Christian,” yet. This paper has stretched me in many different ways to grow and learn spiritually. I hope to become well-versed in my Bible and grow through the guidance of the Holy Spirit through the process of this class. I have a desire to be a Christian counselor, not just a counselor who is Christian.
References
American Association of Christian Counselors (2014). AACA Code of Ethics. Forest, VA: author.
American Counseling Association (2014). ACA Code of Ethics. Alexandria, VA: author.
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Sisemore, T. A., Arbuckle, M., Killian M., Mortellaro, E., Swanson, M., Fisher, R., & McGinnis, J. (2011). Grace and Christian psychology – part 1: Preliminary measurement, relationships, and implications for practice. Edification: The Transdisciplinary Journal of Christian Psychology, 4(2), 57-63.
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