Paco 500 Journal

• According to Gutierrez (Chapter One), “Philippians 2:5 says, “Let this mind be in you which was also in Christ Jesus.” When Paul penned this verse in his own language, he chose an interesting word for “mind.” The word mind here means “__attitude___” or “__thinking___.” Be able to fill in the blanks.

McMinn (1996) states, a Christian counselor’s “spiritual life spills over in interactions with everyone, including clients” (p. 13). A few other challenges that McMinn (1996) identifies are as follows: the necessity for a scientific basis, the need for ethical standards, and challenging the dominant models of mental health. While evaluating each religious intervention, McMinn (1996) poses three questions to ponder that consist of asking the reader if the intervention will establish a healthy sense of self, sense of need, and establish a healing

My faith tradition informs my theology of pastoral care as that a pastor has an authority in the pastoral care relationship. The pastor’s image in my faith tradition is an advisor, director, and guide. In my faith tradition, the lay people like to have the pastoral care, when they make important decisions. Since my culture is the hierarchal and patriarch system, the lay people believes that pastors are better to know about God’s will. Therefore, the lay people are too much depending on the pastor’s advices, and taking pastor’s perspective, rather than choosing what they want. There is no space to listen their inner voice in the pastoral care in my faith tradition. My theology of pastoral care in my faith tradition was that what Jesus did is what we should do. Because of my traditional ideal of pastoral care, I thought pastors have to know everything and be better than others until becoming like Jesus. However, I realized that the theology can be dangerous to look down the lay people and non-Christians, and is not helpful for the pastors and the lay people as well. I think it is important to remember in my tradition that the head of the church is the only one, Jesus, and we are all the body of Christ. There is the better part in the body of Christ. We are all the same and we need each other.

David Powlison’s book, “The Biblical Counseling Movement: History and Context” (Powlison, 2010) highlights the historical context and impact of Jay Adams’s Positive System theory of Biblical Counseling. Adams makes three striking claims in his anti-psychiatry movement in support of counseling being a pastoral call versus a psychological practice. First, he claims that modern psychological theories perpetuate bad theology and misinterpret life’s problems. Secondly, he claims that psychotherapeutic professions are a false pastorate embarking upon tasks that rightfully belong to pastors. Thirdly, Adams claims that the Bible teaches

Personally, I enjoyed this article because I look forward to being able to integrate the Bible and Scriptures into my own counseling practices. I feel that both my knowledge of psychology and the Word of God will allow me to help people through anything. God’s word will be the basis of my treatment plans; I will also need my background and insight from psychology.

McMinn unveils the realism of what essentially happens in the counseling office. He dives into the fitting together “Psychology, Theology, and Spirituality in Christian Counseling”. McMinn explains how “those who enter therapy in the midst of their pain experience a restorative counseling relationship that brings acceptance hope, and meaning into their broken lives” (McMinn, 2011, p. 20). There are various questions surrounding Christian counseling that McMinn faces head on in this book when it comes to the challenges counselors face as it relates to integrating religion and spirituality in their sessions. Life on the frontier as McMinn puts it, is where counselors face six basic challenges. Challenges such as moving from two areas of competence to three, blurred personal-professional distinctions, expanded definitions of training, confronting dominant views of mental health, establishing a scientific base or even defining relevant ethical standards (McMinn, 2011). Personal journey’s that McMinn has taken throughout his career provide him with the knowledge, skills and abilities to depict how we should face these challenges. McMinn talks about how many counselors have a need to interpret studies, have good psychodynamics and figure out which cognitive therapy is right for their counseling. As he states, “Christian counseling is more complex than other forms of counseling because our goal are multifaceted (McMinn, 2011, p.

Your job is to help people deal with the changes that come into their lives and make changes that will improve their lives (Collins, 2007, pp. 3-4). Additionally, Pastoral counseling can be both distinctively pastoral and psychologically informed. This occurs when it takes the identity from the rich tradition of Christian soul care and integrates appropriate insights of modern therapeutic psychology… (Benner, 2003, p.14). ). The primary goal lies with change; and our change is stemmed by our reliance upon the Father for change and healing and through “Jesus Christ [who] is the only all-sufficient and perfect healer for hurt people” (Wilson, 2001, p. 14).

Christian counselors have a responsibility to their clients to integrate psychology and theology in their therapeutic approaches. Incorporating multiple components however is not as straight forward as one might think. In Psychology Theology, and Spirituality (McMinn, 2011) McMinn discusses the benefits of an integrated counseling approach that strives to promote “both spiritual and emotional growth” (McMinn, 2011, p. 5) by including a third element; spirituality, or more specifically, spiritual formation. Finding the proper blend of elements can be challenging even for a seasoned therapist.

To be honest, I have had no formal training in counseling. In fact, because of an unproductive experience in a psychology class in college, I have not been looking forward to attending class. I was content with just using common sense, and personal experiences to assist parishioners in coping with specific situations affecting their lives. I knew God had prepared me for my job as pastor, but when I read Webb’s book, “Crisis Counseling in the Congregation”, I realized that this book would prove useful in facilitating me in becoming a better counselor. When I was assigned to Rivers Chapel as a pastor, I used strategies I had learned, in the classroom, and on my previous jobs in counseling, which were common sense and life experiences. But now, after reading “Crisis Counseling in the Congregation”, I can perceive where common sense and personal experience would have been more productive if I had had a better understanding of the techniques Webb introduced in his basis toolbox. After reading Webb’s book, I know I can be a better counselor for my parishioners, their families, and my own family.

This paper is the final results of my internship ministry practicum II experiences reflection in my church organization work settings and training. My experiences from different areas of exposure sharpened my skills for my professional role of the Doctor of Ministry Program in the theological field of counseling and teaching. My ministry practicum consists of direct involvements with hands-on, real-life interactions under the supervision of my Supervisor, Chaplain Andrea Fletcher. This Comprehensive Written Review analyzes the full spectrum of my observation and participation in tasks from my Ministry Learning Agreement Form. The opportunity allowed me to view other leaders in ministry exercising their gift and in turns

• How does your faith tradition shape your understanding of your role as a counselor? • My Baptist faith tradition shape my understanding and role as a counselor by mentoring and counseling clients by helping them to understand post-conventional faith from a spiritual and a

McMinn tells how psychology, theology, and spirituality are used and how they should be used in Christian counseling. A Christian counselor has to look at not necessarily psychology and theology in a counseling session but how religion and spiritually is brought into the session. McMinn (2011) states, “Religious interventions require us to understand spiritual formation, place priority on personal spiritual training as well as professional development, challenge prevailing models of mental health, work toward a stronger scientific base, and sensitively recognize ethical issues” (p. 26). Counselors need to work on their own spiritual foundation so they can are able to help clients. This consists of prayer, scripture, redemption, sin, forgiveness, and confession (McMinn, 2011).

One student who expressed a preference for a Christian counselor noted: “When you bring God into the picture, [it] usually helps.” Another student disclosed that while initial evaluation by a provider of any religious persuasion would be acceptable, she would prefer a Christian counselor for long term care for depression, saying: “If I was going to see someone long term, a psychologist or whatever, yeah I think it would for sure be great to have someone who was Christian and just come at it with that eternal perspective.” Another student noted that she would prefer a Christian counselor because she believed she would “feel like more open, and I’d be able to connect more.” A couple of students did not view an openly Christian counselor as integral to their care, but suggested that a Christian counselor could “have benefits” and be “comforting” or

My theological of pastoral care and pastoral counseling I will view all the human being as it was written in the beginning with Genesis 1:27: "And God created man to his own image: to the image of God he created him: male and female he created them." As I know the creation of human being, therefore, my pastoral care and pastoral counseling will also views all human being as spiritual and bodily creatures created by God. As a result, my priority in pastoral care and pastoral counseling is that I was called into relationship with God and with one another. the same way my counseling session with client my main goal with he / her as a clients is to meet them where they are at now in their trials, tribulations, and suffering; we also celebrate their moments of personal growth, self-awareness, discovery, and change. As a pastoral counselor, the stakes are changed in the sense that there is an additional responsibility to look after the client’s journey in towards spiritual growth and a more mature faith. We seek to aid in the process of humanization, psychological wholeness, and well-being where we desire to give our client’s a taste of what is means to be “a fully functioning, free, consciously aware, responsible, and loving” individual. God did not create human beings to suffer any evil; that was the fault of man. Therefore, the ultimate questions I will ask of my clients are these: “What part is God playing in the story of your life?” and “What is God asking of you in this

“I feel called to be a pastor and God has really shown me that through the leaders in 2:52.”