Pastoral Counseling Analysis

The purpose of this paper is to review my professional identity as a Marriage and Family Therapist and to reflect on my developing beliefs within my selection of the counseling profession. My professional identity is beginning to be developed throughout my education with Liberty University. I will address the Marriage and Family Therapist professional counselor role and how this position differs from social workers, clinical psychologists, and professional counselors. By reviewing the differences in counseling positions, I will be able to express the differences from my previous experiences with pastoral counseling, and outline what my

Hawkins and Clinton (2015), stated that using the knowledge of counseling and incorporating it in the theology and spirituality, delivers a deeper counseling session with clients seeking a closer connection to God and a sense of hope (p. 8). Psychological issues apart from spiritual issues are presented in the text. Hawkins and Clinton (2015) argue the “overcoming the faith gap” as an issue, and state that the most challenging part for clients seeking services is doubting the fact that, incorporating theology/spirituality counseling may not fulfill their needs (p.

Ron Hawkins and Tim Clinton (2015), The New Christian Counselor: A Fresh Biblical & Transformational Approach book, is a resourceful guide for Christian counselors. Hawkins and Clinton (2015) state, “that the discipline of Christian Counseling is growing into a solid and substantiated multifaceted scriptural discipline of wide-reaching distinction” (p. 5). Furthermore, the definition of what Christian counseling is has changed over time.

Religious settings highlighted that only professional counsellors belonging to professional bodies offered counselling services (West, 2001; Rye et al, 2000 and Thorne, 1991). It was also emphasised that although counselling in Britain is not underpinned by religion Woodruff (2002) that it does have its ‘roots in religious forms’ (West, 2001, p. 415). For example the act of forgiveness was seen as a key competent of spiritual pastoral care West (2001) and also was identified to be used amongst many therapist today (West 2001). It was also suggested that pastoral counselling played a large part in the establishment of The BACP West (1998) which is the ethical framework that counsellors are required to adhere to. (Moore & Roberts, 2010)

Prior to reading this book I was unclear as to how the counselor could go about introducing spirituality into the counseling relationship. I believe that McMinn provides us with a good foundation on how Christian counselors can guide their clients to rely upon God. One thing that I would like more clarity on is how counselors can integrate spirituality into the counseling relationship when there is a difference in beliefs? If Christian counselors are to lead and guide their clients to God then how do we effectively do that when our beliefs may be different from our clients?

This book is for professional people helpers like Counselors, Guidance counselors, Christian School psychologists, Pastoral Counselors, Pastoral care givers, NursesPastors, youth pastors, Deacons, Elders- and other professionals who interact/ intervene in other people’s lives.

It takes very special people to want to make a difference in people’s lives, to want to help them to be better. Some people seek to become counselors after overcoming a most important life challenge. The individuals that seek the profession of marriage and family therapy do not think of this work as a job or career, more typically a constellation of life experiences that demand explanation and a sense that others seek one out for assistance and emotional sustenance become driving forces leading one to counseling profession (An Invitation to Counseling Work).

Psychology, Theology and Spirituality in Christian Counseling by Mark R. McMinn (McMinn, 1996) covers a Christian counselor's life in and out of counseling sessions. McMinn's book is dedicated to recognizing and developing the relationship between counseling and Christian faith rather than a dry Theology. This resource work divides the discussion into 8 chapters, each addressing a vital aspect of Christian psychological counseling and each having a section outlining challenges, methods and anticipated outcomes. The first chapter is co-written with James C. Wilhoit and stresses the importance of the counseling/faith relationship while presenting various challenges confronting the counselor and possible approaches to facing those challenges. The second chapter enumerates the Christian faith's major

Chapter two starts off with the author talk about his education of true christian counseling before settling on one called the discipleship approach (Collins, 23). Readers explore some people-helper principals; starting with “the helper.” This principal starts out citing Paul’s letter to the church in Galatia in which Paul instructed the leaders there to “restore” the individuals who were apparently struggling with sin and other issues (23). Paul instructs that only those who are spiritual may help the struggling individuals so that the struggling individuals may get the real help they need by means of healthy, loving caring relationships. In principal two, we learn how to help people that can be difficult to penetrate

1David C. Olsen. Integrative Family Therapy: Creative Pastoral Care and Counseling Series. Minneapolis: Fortress Press; 1993; page 15.

The three articles we were asked to read discussed personal and professional discord, how to address these value-based conflicts when they occur, and the intersectionality of faith, sexual orientations, and gender overall. These articles all explained what potential viewpoints (personal and professional) could do to the counseling process and what can be done to prevent this (e.g. how to address these value-based conflicts within the counseling setting). Also, these articles explained how being self-reflexive and aware of these conflicts can lead to less occurrences and positive outcomes for your clients.

In our modernized world today, with more technology, social media, cell phones, we as counselors are faced with a world of more communication issues among families, couples, teenager with their parents, teenagers with their teachers, and elders, than any other time in history. Our credibility in this field and professional role are ever updating our research information, data base cases studies, and seeking new treatment to equate our constant changes in our society. Despite the new ideas of changes, some methods for treatment in the world of counseling remain open to revise certain formats and criteria’s that have worked successfully in mending the current demands. Therefore, “as our society continues to undergo major cultural shifts toward becoming more secularized, Christian counselors in particular are in unique positions to point out how societal pressures and trends might affect Christian families that we serve.”

Using George Everly (Everly & Mitchell, ppg. 182) as a basis for this assignment in understanding that disasters can send shock waves through a community and jeopardize the psychological foundation of victims affected. Most commonly observed is that when crisis and disasters occur, religious or spiritual leaders may be required to restore order and faith. Spaces of worship may become the gathering arenas of spiritual or religious significance. Pastoral crisis intervention is the natural affinity that victims seek in times of despair. Considering that faith-based resources have historically been omitted from “formalized” crisis intervention response, but have been considered more as a “counseling service” provided by local chaplaincy in providing guidance and reassurance to victims.

What ideas do you have about the use of the term Christian Counseling or Christian Human services?

Pamela D. Couture and Rodney J. Hunter did an outstanding job of reflecting on the way pastoral care was executed in the church in the past; they were especially effective with comparing and contrasting it the social, economic, and cultural issues people are faced with today. As a result of some of these issues people have suffered- Black people in particular. This suffering sparked a need for change. The authors observe several of these issues such as: race, single parenting, and post-modern family, among others. In doing so, they focus on the pastoral work of Charles V. Gerkin by reviewing numerous essays of people from different walks of life. They discuss some of the traditional patterns in contemporary pastoral care, which has become a challenge, and in some cases a hindrance for doing ministry work in society today.