Christian Counseling Research Paper

Leaning on the flesh – According to Charles (1993, pg.12) Christian counseling has never enjoyed the reputation for results it should have had because, in the main, it has also leaned heavily on the arm of flesh. This is true for Christian counseling in relation to the practice itself. Dependency or overemphasis on psychology and psychiatry as indispensible to caring for most mental health needs has left Christian counseling and its practitioners being classified as inadequate outside of such secular knowledge and their related tools and techniques. It wasn’t until lately that Christian counseling has begun claim an appreciable level of respect in this field. Leaning on the flesh also can be considered from the perspective of the client. According

to Adams (1970, pg.46), counseling is the work of the Holy Spirit. Effective counseling cannot be done apart from him. He averred that counseling, to be Christian, must be carried on in harmony with the regenerating and sanctifying work of the Spirit. Hence, a client who is not yielded to the Holy Spirit is not likely to benefit fully from Christian counseling.
No faith in Christ – Stating what Christian counseling should be, Charles (1993, pg.15) averred that it is leading another person in understanding and appropriating all that the Lord Jesus Christ is for all that he needs, both here and hereafter.

He also averred that the object of counseling and teaching in the foregoing passage is to bring those with whom we deal to maturity in Christ. Unless a person has a personal relationship with Jesus, the chance of the efficacy of Christian counseling is not promised, as the Apostle writes, “Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.” (Romans 8:7) Davis (2011, pg.10, 11) writes that while secular counseling changes the outer man, Jesus changes the inner man, which is the heart and the mind…Therefore, it is

imperative
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that Christian counselors understand that believers possess biblical features that should be involved in Christian counseling process, something a non-Christian definitely lacks.
Functioning outside one’s calling – According to Charles (1993, pg.16), not all Christians are called to be counselors; even though, all Christians are called to be witnesses (Acts1:8).

He further avers that as in any ministry, a person who would try to enter full-time counseling must be assured of God’s leading (Charles, 1993, pg.20). Jones (1994) would rather say that our ongoing quest is to understand what God is calling us to be and to do, and to live in keeping with that calling personally and vocationally. Such understanding of counseling save the believer from attempting to deal with complex problems without the competence required, endangering the wellbeing of the client. Agreeing with this concept, Adams (1973, pg.5) thinks that while every Christian must become a counselor to his fellow Christians – equivalent to being a witness – the work of counseling as a calling is assigned particularly to the

pastor.
Lack of spiritual maturity – According to Charles (1993, pg.18), spiritual maturity is the sine qua non in the making of the spiritual counselor. As such, effective counseling cannot happen in the absence of spiritual maturity. Perhaps Adams (1973, pg.6) provides a clearer summary view of what such spiritual maturity is required: a) extensive knowledge of the Scripture, divine wisdom, and good will toward others. He furthers add that such a person should be a person of faith and hope, to believe the promises of God, which is vital to the counseling process and to changing the lives of those who repent of their sins and who walk according to God’s will. This faith and hope in change, and the effectuating of same by the workings of the Holy Spirit through the counseling process is the key to the success of the
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counseling intervention. The counselor must have his life into subjection to the Scripture and the Holy Spirit. This is important because an essential part of Christian counseling is to acknowledge that sin lies at the bottom of most of client’s problems, and that bringing the client face-to-face with his or her sins, to repent, and to turn from them is vital to solving the problems they seek to address. (Davis, 2011, pg.140) Hence, it is only the spiritually mature counselor who has first dealt with his or her own sins, is qualify to help the client deal with his or hers sins as well.
Inadequate preparation – Charles (1993, pg.19) writes that Biblical-school education is highly recommended and, in some settings, might be required. He also writes that seminary training could be an asset or a liability, depending upon the emphasis of the institution. Richard E. Butman, contributing author to Randolph (2013, pg.59), writes about the qualifications of the Christian Mental Health Professional stating that one of the most interesting discussions in any standard text on ethical and legal issues in the helping professions is the section that develops the concept of professional competence. He furthers averred that the assumption is usually made that a client’s welfare is directly affected by whether or not the mental health professional knows his or her limitations and weaknesses, as well as his or her strengths and skills. Adams (1973, pg.6) agrees that there is a need for training age of a counselor in preparation for effective ministry, especially a good seminary education to provide a solid and biblical and theological background. According to Davis (2011, pg.126), Christian counselors who approach their endeavor from the role of a coach must be skilled, careful, creative, disciplined, and effective in their work. She further avers that from this position, the counselees will experience the freedom to depend on the coach’s well-developed skills, his consistency of a quality performance, and his commitment to resolve their problems. Anything short of this competence and confidence will impede the counseling process.