Christian and Secular Counseling with a Bible Word Study Basis Essay

AbstractIn order to arrive at a cle atomic number 18r view of Christian appriseing, this paper examines the standardisedities and differences between laic and Christian exponenting. It begins with a biblical expression study to establish a basis for Christian advocatoring. The voice communication counsel, harbor, and learning be examined in both the centenarian and new-fashioned pass on. The Biblical view of commission is compared and contrasted with the secular view. Relevant ethical considerations are examined, specifically cogitate to the _Bruff v. North Mississippi Health Services, Inc.,_ 2001 case. The paper concludes with a discourse regarding future endeavors in sea captain counselor including how to integrate the best Christian and secular practices.Christian counseling has been difficult to define because at that place are two distinct kinds of counseling spiritual counseling and affable health counseling (Bufford, 1997). Thus, there are many approaches f or the practice of Christian counseling that range from the integrationist to the n let onhetic position, which has made identifying distinctive features of Christian counseling a complex task. Counselors of the nouthetic approach claim thattruth dejection only be constitute in the account book, all counseling models must be exclusively from the sacred scripture, and any integration of psychological theories must be rejected. The integrationists submit that idol reveals his truth universally. Hence, they accept and utilize both the techniques and the theories of psychology with Scriptural truth to jockstrap their guests heal (Carter, 1999). Realizing the need for both spiritual counseling and mental health counseling, Bufford (1997) defined seven distinctives of Christian counseling. Clinton and Ohlschlager (2002) proposed ideas for Christian counseling that they describe as a paracentric focus that seems to more accurately convey the essence of Christian counseling.In view o f all this effort to define Christian counseling, there is still much diversity of practice among Christian counselors. In an effort to image the biblical views of counseling, and create a more distinctive picture of what is and is not biblical counseling, a word study on a variety of counsel terms is nonplused in this paper. Next, the windups from the word study are compared to the professional views of counseling including an examination of relevant ethical considerations. This paper will conclude with a discussion regarding future endeavors in professional counseling.Biblical Words Related to CounselingIn this section, a word study was conducted to understand the biblical views of counseling. The words counsel, wisdom, and alleviate were researched by first development the _Strongs Exhaustive Concordance of the Bible_ (Strong, 1996). The range of situations in which these concepts were use in the darkened and New wills were researched using Richards (1985) _Expository menta l lexicon of Bible Words,_ Vines (1940) _Expository Dictionary of New Testament Words,_ and the _Bakers Evangelical Dictionary of Biblical Theology_ (Elwell, 1996). Several Bible commentaries were used to embellish how these concepts were used in the Old and the New Testaments._Counsel_The Hebrew words that best communicate to counsel or to advise are yaatsand its derivative etsah. both words mean advice, counsel, purpose or externalize. In the Old Testament, these words are used to describe both the counsel of graven image and the counsel of man. Yaats is used 80 generation in the power James Version (KJV) of the Old Testament and etsah is used 88 times to convey the concept of counsel or advice ( naughty Letter Bible (BLB), 1996-2008). When yaats and etsah are used as serviceman counsel, it is usually in the context of counsel being given to kings (1 Chronicles 131 2 Chronicles 2517). Pr overbs suggests that one should seek the counsel of many (Proverbs 1114 1522) because hu man beings and their counsel are both fallible. However, idols counsel is infallible, firm, and purposed (Psalms 3310-11) which is conveyed as much(prenominal)(prenominal) in the Old Testament when yaats and etsah are used. (Richards, 1985).In the New Testament, boule comes from the root word boulomai which means to will. Bouleuo is used 8 times in the New Testament and potbelly mean to claim counsel, to resolve (Vine, 1940). The root word boule translates to will or to purpose when God is the context. Its derivative, bouleuo, means to take counsel, to resolve and in concert with boule is used 20 times in the New Testament. Like the Old Testament, boule is used both to express the counsel of God (Luke 730 Acts 223) and the counsel of man (Ephesians 111 Hebrews 617). The compound symbouleuo refers to counsel taken together (John 1153). One other word used in the New Testament that communicates to counsel is gnome. Whereas boule is counsel as a result of determination, gnome is us ed as judgment, opinion, or counsel as a result of knowledge (2 Corinthians 810). Gnome is used 9 times and symbouleuo is used 5 times (Vine, 1940)._Old Testament usage_. Both Gods counsel and human counsel are reflected through the use of yaats and etsah in the Old Testament. The incidents of Absalom in Samuel 1711-21 and Rehoboam in 1 Kings 121-15 illustrate how yaats is used for human counsel and suggests some plan of action to deal with a specific situation. Ultimately, both Rehoboam and Absalom choose a course of action, only there is no certainty in human plans. However, perfect counsel is found in Gods plans (Richards, 1985). Psalms 3310-11 declares, The Lord foils the plans of the nations he thwarts the purposes of thepeoples. simply the plans of the Lord stand firm forever, the purposes of his heart through all generations (NIV). Gods counsel is inerrant, capable, and un compoundable and is at the center of Christian counseling._New Testament usage._ The New Testament de picts the different ways in which human counsel is given. Symbouleuo is often used when advice is given by one person to another and is usually in reference to plots against Jesus or the early church (Matthew 264 Acts 923). Gnome is used in an example of sound advice based on adulthood and knowledge given by capital of Minnesota to the Corinth church (2 Corinthians 810) and boule is used in the sound advice given by the highly regard teacher of the Pharisees, Gamaliel (Acts 533-39). Although Gamaliel gave good advice, it was not showed by the standard of Gods word. Nonetheless, God used Gamaliels advice to give a ask respite to the young church (Guzik, 2001, Acts 5, D.2). The uneven advice given by man contrasts the immutable counsel of God. His truth is the primary source by which Christian counselors test all counseling manners, techniques, and principles in order to offer sound counsel to their customers._Comfort_Naham is the Hebrew word most often translated to give comfo rt in the Old Testament. It is used 108 times in the Old Testament. Many times naham means to console (Psalms 7121 Isaiah 4913). Its derivative, tanchuwm, means consolation (Job 1511 212) and is translated 5 times. Other meanings used in the Old Testament are support, relief, cheer up, and exhort. The last 26 chapters of Isaiah express Gods comfort (Isaiah 401) and the future promise of the Redeemer (Baker, 1996).In the New Testament, the words parakaleo (verb) and paraklesis (noun) come from kaleo which means to call, and para meaning, alongside of. Parakaleo means to call to ones side or to summon to ones aid, but this word and its various bring ins understructure mean many other things. This word group skunk be translated as invite, call, exhort, beseech, encourage, summon, instruct, comfort, and console. Parakaleo is found 109 times in the New Testament. Nine of the NIVs 17 translations of this word group meaning comfort arefound in 2 Corinthians 13-7. In these passages, Paul addresses Gods comfort during times of trouble._Old Testament usage_. Jerusalem is discouraged over the announcement nearly the coming Babylonian conquest and future exile. In Isaiah 401-2, God tells Isaiah to comfort, comfort my people (NIV) and speak tenderly as you comfort. The people of Jerusalem were broken-hearted and require comfort. God offered that comfort through Isaiah by instructing him to speak comfort, literally speak to the heart (Guzik, 2006, Isaiah 40, A.1.c.i). The goal of the therapeutical process is to restore the broken-hearted person to a exclusively breeding.Clients must believe that healing is possible, but counselors must first comfort their anxious souls (Clinton & Ohlschlager, 2002). The process of change begins with the Christian counselor speaking tenderly to his or her thickenings hearts and reassuring them of Gods omnipotence, omniscience, and omnipresence. Healing begins when a sense of comfort and encouragement grows from knowing that God know s everything, is in control of everything, is perfectly good, and is _on my side_ (Johnson, 2003)._New Testament usage._ Clinton and Ohlschlager (2002) proposed a Paracentric focus that describes the Christian counselor as single-mindedly focused on Christ and the client. In 2 Corinthians 13-7, Paul models this idea. Pauls life is not on focused on himself, but on the Lord and on others. Paul opens his letter to the church in Corinth praising God for his mercy and comfort (2 Corinthians 13). Paul uses the Greek word paraklesis that expresses a comfort that strengthens, encourages, and helps one deal with distressful times.In verse four, Paul explains that God comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves project received from God (NIV). Paul is thankful that he can hear Gods comfort during times of trouble and use that experience to help and comfort those in similar circumstances (Guzik, 2001, 2 Corinthians, A.2.a.i). In the resembling way, the Christian counselor, yielded to the Holy Spirit, can meet the client at his or her point of need, and begin to create a strong working alliance (Clinton & Ohlschlager, 2002). The broken-hearted can be comforted, the weak can be supported, the discouraged can be encouraged, and the misdirected can be guided (1 Thessalonians 514)._Wisdom_The staple fiber word group expressing the idea of wisdom includes chakam and its derivatives chokmah and chokmowth. Together they occur over 150 times in the Old Testament. This word group can mean to be skillful, to instruct, or to be prudent. Biyn and sekel are also closely related and usually means understanding or discernment. Biyn is used 170 times and sekel is used 16 times in the Old Testament. Throughout the Old Testament, wisdom is expressed in godly living that is most represented in the book of Proverbs (Proverbs 26, 9-10, 12). Wisdom can fit into two categories. Practical wisdom, which is usually found in Prover bs, deals with the issues of an individuals life, such as family dealings (Proverbs 226) and personal industry (Proverbs 815). Reflective wisdom focuses on theological issues, such as the suffering of the innocent Job and the meaning of life in Ecclesiastes (Elwell, 1996).The Greek word sophia is the word that expresses wisdom in the New Testament. Sophia is translated 51 times, and focuses on the same practice of godly living as exposit in the Old Testament. The exception is in 1 Corinthians 1-3 where Paul compares the wisdom of men to the hidden wisdom of God or Gods plan of salvation. Other words used are sunesis which means knowledge or understanding (Mark 1233) and phronesis which can mean wisdom or prudence (Luke 117 Ephesians 18). Sunesis is used seven times and phronesis is used twice in the New Testament (BLB)._Old Testament Usage._ In Ecclesiastes, Solomon demonstrates how wisdom must be used when teaching or counseling those who are suffering. In Ecclesiastes 128-14, So lomon focused on the present(prenominal) demand of the people (vs. 8). He sought to break out acceptable words and that which was written was upright, even words of truth (Ecclesiastes 129-10 KJV). Solomon understood that divine wisdom would be required to respond to the needs of the people (1 Kings 35-14). He also knew that he must offer truth found in Scriptures to direct them towards wellness (Ecclesiastes 1210) for what good will acceptable words do us if they be not upright and words of truth?(enthalpy, 1996). Solomon pondered, sought, and used Gods Word to meet the immediate needs of the individual. This is the essence of Christian counseling._New Testament usage._ James reflects Old Testament sentiments in his advice to appeal to God when one lacks wisdom (James 15-7). James is not just talking about knowledge, but about the ability to discern right from wrong. Later, James contrasts personal character that comes from divine wisdom and traits that are noisome and not of G od (James 313-18). Wisdom that comes from God is peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere (James 317). These traits should define competent Christian counselors. Both the Old Testament and the New Testament emphasize the importance to appeal to God for his divine wisdom.Comparison of Biblical Views with Professional ViewsThis section begins by identifying similarities in function and approach between Christian and secular counseling. Differences are defined by examining three different areas Philosophy of life, counseling goals, and source of truth. In the lowest section, conclusions are drawn regarding the implications to future counseling endeavors based on the conclusions from the word study, comparisons to professional counseling, and relevant ethical considerations._Similarities between Biblical and Professional Views of Counseling__Code of Ethics._ Christian counseling and secular counseling have much in common, more so in the process than in the content. One area of commonality is illustrated in the American Counseling Associations (2005) _ACA Code of Ethics_ and the American Association of Christian Counselors (2004) _AACC Code of Ethics._ Both ethical motive codes address basic moral principles nonmaleficence, beneficence, justice, fidelity that form the framework for ethical behavior and decision making for the professional counselor (Meara, Schmidt, & Day, 1996). Both ethics codes begin by addressing the primary responsibility of the counselor to _do no harm_ to those they serve (ACA,2005, A.4.a AACC, 2004, 1-102). Both ethics codes also address the counselors responsibility to respect the dignity and to promote the welfare of clients (ACA, 2005, A.1.a). Providing verbal and written conscious consent, ensuring that the client reasonably understands the nature and process of counseling (AACC, 2004, 1-310), as well as respecting client diversity (ACA, 2005, C.5 AACC, 2004, 1-101) are included in bot h ethics codes to protect the welfare of the client._Common elements._ Christian counseling and secular counseling also share many common elements in their approach. First, both counseling systems are goal-oriented. Although goals such as spiritual maturity and discipleship are clearly distinctive to Christian counseling, many of the immediate goals, such as alleviation of depression, reduction of anxiety, and control over substance abuse are common goals in both secular and Christian counseling. Second, Christian and secular counselors use many of the same strategies, techniques, and methods to offer forecast to the counselee, build a strong therapeutic relationship, develop competencies in social living, provide support, and change destructive cognitive or behavioral patterns (Bufford, 1997). Lastly, efficacious counselors in both Christian and secular counseling are characterized by warmth, sensitivity, understanding, genuine concern, trustworthiness, and competence (Clinton & Ohlschlager, 2002)._Differences between Biblical and Professional Views of Counseling__Philosophies of life (View of man)._ Everyone has a philosophy of life, a way in which one views the serviceman. Generally, secular counseling views are man-centered (anthropocentric) and biblical counseling views are God-centered (theocentric). The worldview of a counselor determines how he or she thinks about human nature, evaluates and assesses the client, and decides on treatment strategies (Clinton & Ohlschlager, 2002).In secular counseling, the reason for mans existence and the goals to be achieved are centered upon, and revolve around man. Secular counseling relies on theories influenced by behavioral, humanistic, and existential thought, but those theories have little to offer the client except theadvice that they should care about and love themselves (Carter, 1999). These theories emphasize a basic goodness or a basic depravity in the soul, and focuses on what will make the individual h appy, adaptive, and successful. This is their basis for self-evaluation. Humanistic psychotherapy has always been hampered by the contradiction of encouraging unlovable selves to love themselves (Johnson, 2003, p. 84).In contrast, biblical counseling is God-centered. Christian counseling does not place humans at the center of the foundation as humanism does. In Genesis, it states that God is the creator, and he created man in his image and likeness to live and rule in a perfect world (126-225). In spite of the corruption of the fall, man still bears the image and likeness of God and still has authority in the world as dependent creatures who hope to have a relationship with God and other people (Averbeck, 2006).It is this God-revealed concept of the nature of man that biblical counseling, both as a system and as a process of doing counseling, bases its work. Christian counselors understand that all biblical care giving falls within the larger plans and purposes of the Creator. It is comforting to know that in the center of a contingent, unpredictable life, God, the creator, is always there to meet every need and pour out his comfort to all who seek him (Johnson, 1997). Christian counseling offers what secular counseling cannot the father of compassion and the God of all comfort (2 Corinthians 13 NIV). As man searches for meaning and contentment, God comforts and heals._Goals._ Though relievo the suffering of the client is a goal in both Christian and secular counseling, it is not the ultimate goal of the Christian counselor. All counseling systems have goals of bringing about changes in the counselee, whether they are changes in feelings, beliefs, thinking or behavior. The goals of a counseling system are largely determined by the philosophy of life held. A man-centered viewpoint will yield goals that focus on the relief of suffering and the fulfillment of personal happiness. Secular counseling holds such views. The important goals of secular counseling i n treating clients are to help the client alleviate anxiety, guilt, depression, anger and to achieve personal happiness, contentment and self-fulfillment. Secular counselors also give counseleesmethods of self-assessment to help them continue to live life with minimal anxiety and hostility (Clinton & Ohlschlager, 2002).Like the secular counselor, Christian counselors seek to change behaviors and attitudes that will bring about happiness, contentment, and greater well-being however, Christian counseling goes much deeper than changing behavior and helping clients find happiness (Bufford, 1997). The ultimate goals of Christian counseling are to help the counselee experience intimacy with God and maturity in Christ (Ephesians 420-24). Placing an emphasis on discipleship and introducing spiritual disciplines in the Christian counseling practice helps achieve these goals.Although both share similar thoughts in techniques and theories, the practice of spiritual disciplines is uniquely Chri stian and is an important factor in achieving the goals of intimacy and maturity (Willard, 2000). Collins (1996) states, Helping that leaves out the spiritual dimension ultimately has something missing. It whitethorn stimulate good feelings and help people cope with stress, but it does nothing to prepare people for eternity or help them experience the abundant life here on earth (p. 15).Though the ultimate goals of Christian counseling are intimacy with God and maturity in Christ, the heart of Christian counseling is the good news of Jesus Christ (Colossians 126-27). The power of Jesus makes change, redemption, and new life possible. In the nifty Commission, Jesus commands Christians to make disciples and to teach them to how to live as disciples and experience abundant life. The Great Commission differentiates Christian counseling from secular counseling. The work of Christian counselors is incomplete until they have helped the counselee put off the old self and put on the new by teaching and training them to live like Christ (Willard, 2000)._Source of truth_. at that place are more than 400 different therapy models available today. Effective counselors scrutinize theories for proven effectiveness and match them to personal beliefs and realities about the nature of people and change (Gladding, 2007, p. 190). Never before has it been so important to have a source of absolute truth. Christian counselors believe that the Bible is the authoritative word of God against which they can assess theirbeliefs, practices, ideas, and actions. They believe that all Scripture is God-breathed (2 Timothy 216-17, NIV) and fully equips them for every good work. Thus, although both Christian counselors and secular counselors use many of the same counseling techniques, the Christian counselor does not use counseling techniques that are inconsistent with biblical teaching.Recent studies on therapeutic issue encouraged the present emphasis on an eclectic approach in professional counseling. That is, most counselors today are using various theories and techniques to meet their clients unique needs. Whiston and Sexton (1993) cerebrate that a strong therapeutic relationship is significantly related to positive client outcome. Tan (2003a) reported that empirically supported treatments (ESRs) and empirically supported therapy relationships (ESTs) that are specifically tailored to a clients needs produced the best therapeutic outcomes.Like Solomon (1 Kings 35-14), it is crucial that a Christian counselor be a biblically protested and responsible eclectic who prays for the discernment needed to fit the right therapy with the right client at the right time and the right re-create of living (Clinton and Ohlschlager, 2002, p. 176). However, the Bible is the authoritative source of truth, and an effective Christian counselor will evaluate the moral and spiritual quality of every theory and method they use in his or her clinical practice._Ethical Considerations_Va lue conflicts between clients and therapists are inevitable, especially for Christian counselors working within a secular environment. Although Christian counselors may not always agree with the determine of their clients, it is essential that they respect the rights of their clients to hold a different set of values (Hermann & Herlihy, 2006). It is also essential for Christian counselors to inform potential clients in writing, as part of the informed consent document, about their religious beliefs and values to avoid certain ethical and legal issues as depict in the following court case._Bruff v. North Mississippi Health Services, Inc., 2001_ is an interesting case that illustrates the complexity counselors confront when their valuesystem and religious beliefs conflict with the clients presenting problem. In 2001, the United States Court of Appeals upheld the job termination of a counselor who requested being excused from counseling a lesbian client on relationship issues because homosexuality conflicted with the counselors religious beliefs (Hermann & Herlihy, 2006, p. 414).This case illustrates both legal and ethical issues related to value imposition and conflict of values between client and counselor. The American Counseling Associations (ACA, 2005) _ACA_ _Code of Ethics_ states that counselors need to be aware of their own values, attitudes, beliefs, and behaviors and avoid imposing values that are inconsistent with counseling goals (A.4.b). Working with clients who hold different values can be challenging for counselors. It can be especially difficult for Christian counselors if those values repugn their religious values and beliefs. However, counselors must respect these differing values of clients and take care not to impose their values in the counseling relationship (Hermann & Herlihy, 2006).This case has feature implications for Christian counselors who find it difficult to reconcile their religious values regarding certain client issues. It is important for Christian counselors to include Christ and to incorporate Christian principles into the therapy process. However, Christian counselors primary responsibility is to uphold the inherent, God-given dignity of every human person (AACC, 2004, 1-101). Because it is unrealistic to assume that counselors will not incorporate certain value orientations into their therapeutic approaches and methods, Christian counselors have an ethical duty to clarify their assumptions, core beliefs, and values with the client during the intake session. It is vital to be open about values but not coercive, to be a competent professional and not a missionary for a particular belief, and at the same time to be proficient enough to recognize how ones value commitments may not promote health (Bergin, 1991, p. 399).Personal ApplicationsCurrent data indicates that no single theory or model adequately accounts for the complexity of human behavior. Counselors will have to learn and apply an eclectic m ix of therapy models and techniques to accommodate the complexity of these modern times. Christian counselors will need to consider biological, psychological, spiritual, social, cultural, economic, and environmental factors when assessing, diagnosing, and treating the unique needs of the client (Clinton & Ohlschlager, 2002). Integrating spiritual direction into psychotherapy and counseling enables the counselee to focus on change magnitude awareness of God and facilitating surrender to Gods will (Willard, 2000).The conclusions I have made from what I have learned about the biblical views and professional views of counseling are that there is a place for employing both psychotherapeutic techniques and spiritual direction in the counseling process, but it is essential to practice such integration in a ethical, helpful, and wise manner. Christian counselors must use discernment when incorporating secular theories and techniques into their practice and they must be wise when incorporat ing spiritual disciplines into the therapy relationship. The Bible is our resource, it is the foundation for truth by which everything else is evaluated, and it is sufficient in what we need to instruct one another on how to live an abundant life (2 Timothy 316-17 1 Thessalonians 513).Christian counselors must refer to the Bible to distinguish good counseling from bad counseling. Both appropriate and inappropriate counsel is illustrated in the story of Rehoboam, who chose to ignore the advice (etsah) of the older counselors, and instead listened to his young and immature peers. Their counsel lacked a careful examination of the situation, and resulted in disastrous consequences (1 Kings 121-15). Wise Christian counselors are careful to gather information and examine a situation as they help their clients. It is imperative that Christian counselors consistently ask God for the wisdom (James 15) to choose the godly path (Proverbs (1921).The ultimate goal of Christian counseling is to f acilitate the spiritualgrowth of clients, rather than simply alleviating symptoms and finding a resolution to problems. Integrating spiritual disciplines into psychotherapy can be an effective tool in achieving these goals in the therapy process (Tan, 2003b). However, as seen in the _Bruff_ case, counselors must take care not to impose their religious beliefs or values on the client. The clients autonomy must be respected. Counselors must provide sufficient information regarding therapy to the client, and should include spiritual religious goals and interventions only when proper informed consent is obtained from clients who have expressed interest in pursuing and participating in such goals and interventions.Effective Christian counselors must keep informed of the latest and best information on ESRs and ESTs in order to provide the most effective and efficient forms of psychotherapy and spiritual direction to the client (Tan, 2003a). In addition, Christian counselors should, with t he consent of the client, integrate spiritual disciplines into psychotherapy. Effective Christian counselors primary focus is on meeting the needs of the client. To meet these needs Christian counselors must first comfort the broken-hearted with a comfort (nacham, parakeleo) that consoles while imparting strength, to encourage while offer a hope for a future (Isaiah 611-2).According to Grencavage and Norcross (1990), the therapists ability to cultivate hope and enhance positive expectancies within the client (p.374) was one commonality found in the qualities of effective therapists. Recent emphasis on ESRs shows the importance of a strong therapy relationship and is in line with the conclusion that healing occurs when we model the God of comfort and love. It is ultimately God who is love who brings wholeness and healing to the hurting people that we minister to through psychotherapy and counseling, using the best ESRs and ESTs available, as long as they are consistent with biblical , Christian truth, ethics, and morality (Tan, 2003a, 2003).ReferencesAmerican Association of Christian Counselors. (2004). _ACA_ _Code of ethics_. 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