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Biblical counseling theory
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Summary The Word of God is powerful and has the ability to help those who are hurting, heal. Counselors need to have an understanding of how the Bible applies to their profession. They need to research the different therapeutic methods they could use, such as scriptural interventions. According to Garzon (2005), “Christian counseling is a diverse profession and within this diversity exists a wide variety of perspectives on if, when, and how to use Scripture in psychological treatment” (p 113). The article utilizes a case study to highlight the different “interventions that might incorporate Scripture has a resource” (Garzon, 2005, p. 113). Different methods are applied to the subject in the case study.
Case Study The case study describes
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According to Garzon (2005), some of the “ethical areas to consider are dual relationships, imposing religious values on clients, violating work-setting boundaries, informed consent issues, and clinician competency issues” (p. 114). Counselors must assess their clients and build a relationship with them. Clients come from a variety of backgrounds and “will have a mixture of experiences with the Bible based on their particular religio-cultural background, which needs to be assessed carefully, and any Biblical interventions incorporated into treatment should be done in a highly ethical manner” (Garzon, 2005, p. 115). Therefore, counselors have to consider whether or not using Scripture is ethical and appropriate for each client’s individual …show more content…
The first reason is because of my interest in utilizing scripture in counseling others. The second reason is because it gives examples of different intervention methods that could be used. The author demonstrated how to apply each one of the methods utilizing a case study. I would definitely research this topic more to learn about the different interventions used. I would also research this topic because it’s encouraging to know scripture can be utilized in counseling others.
Application
Kara is a 23-year old Caucasian young woman who has been married for three years. She came to me for counseling because her husband noticed she was depressed and struggled with low self-esteem. Her husband encouraged her to seek counseling to get to the bottom of what was causing her depression and low self-esteem. She agreed to come see me for counseling. In our first session, Kara told me she was a Christian and attended church on a regular basis. Even though she attended church, she still struggled with depression and low self-esteem. As we talked I noticed her eyes would well up with tears and she would wipe them away. I didn’t question her about it, but decided to wait for her to tell me what was wrong when the time came. I disclosed to her the different treatment interventions with her and she consented to scriptural interventions being incorporated into her treatment (Garzon, 2005, p.
The start of this article focuses on a Christian client named George who is plagued with feelings of worthlessness, depression, low self-esteem, and suicide. His mother had also battled depression, and his father had an abusive relationship with alcohol, which caused his father to have verbally and physically abusive altercations with George and his mother. The abusive experiences that George was exposed to as a child paved the way for Post-Traumatic Stress Disorder as an adult (Garzon, 2005). With all of these factors present in this client’s life, a treatment plan was created that involved scripture interventions. The author made sure to touch on the fact that every client is unique in the hopes that counselors would be aware that one type of scripture intervention might work for one client and not work for another. The article highlights three guiding values when considering these types of interventions; “respect for the client’s autonomy/freedom, sensitivity to and empathy for the client’s religious and spiritual beliefs, and flexibility and responsiveness to the client’s religious and spiritual beliefs.”(Garzon, 2005). ...
Cultural Competence is a substantiated body of knowledge based of cultural “values held by a particular cultural group and the ability to cohesively adapt to individualized skills that fit the cultural context, thus, increasing relationships between employees, managements, and stakeholders, including patience and research subjects. Cultural competency is critical to reducing disparities and improving access to high-quality services, respectful of and responsive to the needs of diverse working conditions and individualized characteristics. The main focus emphasizes the understanding of cultural competence provide internal resources with skills and perceptions to thoroughly comprehend ones cultural attitude, increase the ability to multicultural diversity, and the ability to effectively interact with other cultures (Shelley Taylor, 2006, pp. 382-383), which is absent within the case study of Joe and Jill. Essentially speaking, principles of cultural competence are acknowledgement to the importance of culture in people's lives, respect for cultural differences, an...
The woman given in this case study is not doing well. It is needless to say that she probably didn’t think that her life would end up this way. A woman of her age and a mother of two going through a divorce is always a stressful and complicated time. To make matters worse, this crisis in her life corresponds perfectly with a crisis in her faith life. My initial guess is that these two crises are not individual events, but rather that they are interrelated on a fundamental level. From the information given in this case study it would appear that this woman is experiencing developmental issues in two ways: her divorce and crumbling family life has thrust her into a psychosocial crisis of early adulthood, and the resulting crisis has revealed
They may help someone “feel better, but where is the true transformation of his life? Are these things even goals worthy of a biblical person? Where is love? Where is joy? Where is gratitude? Where’s obedience? Where’s the willingness to sacrifice? Where’s the courage to love our enemies in ways that are both merciful and yet tough-minded? Where are all the good things that are part of human life in Jesus’ image? Such self-confidence is not the image of Christ!” Which is the point…secular worldview counseling leads the counselee to find their identity in themselves or in the counselor or in the plan instead of in Christ alone. In the article by Paul Tripp, The Present Glories of Redemption, he takes the book of Ephesians and breaks it down to see exactly how we are to care and counsel because of the great work of Christ and His plan. “When we counsel people, we must find out what their real view of God is. We will often find that our counselees have a big gap between their functional “theology” and the truth. In other words, when they tell their story, God is not in it.” We as
In 2005, the American Counseling Association (ACA) published a document titled the ACA Code of Ethics which was designed to aid counselors in the ethical decision making process and, in response, “expand the capacity of people to grow and develop” (p. 3). The ACA Code of Ethics provides regulatory guidelines for all counselors to follow in ethical decision-making and practice. Of a more specific nature, the American Association of Christian Counselors (AACC) has also published a document stating the ethical practices and procedures for the Christian counseling field. The two documents contain many similarities, but, due to differing goals and principals, also containing may differences. This paper compares these two documents and more specifically focuses on the similarities and differences in the areas of confidentiality, fees, and records.
Some counseling strategies we can draw from scripture such as cognitive therapy (McMinn, 2011). Also, it can lead to a direction for dealing with any guilt or resentment. Second, scripture can support certain principles in counseling such as religious imagery (McMinn, 2011). Other examples would include support for dream analysis, retreats, or small groups (McMinn,
In the National Association for Social Workers (NASW) Code of Ethics, there are many standards a social worker should uphold in order to promote a healthy and helpful relationship with the client. One such aptitude is Cultural Competence and Social Diversity, which is in section 1.05 of the NASW code of ethics (National Association of Social Workers, 2008). There are three sections associated with this competency “Social workers should understand culture and its function in human behavior and society, recognizing the strengths in all cultures”. It is assumed that “social workers should have a knowledge base of their clients’ cultures and be able to demonstrate competence in the provision of services that are sensitive to clients”. As a final point “Social workers should obtain education” in order to understand cultural diversity and oppression in people (NASW, 2008, p. 9).
Confidentiality. Confidentiality is just as important in Christian counseling as it is in secular counseling. According to the American Association of Christian Counselors (2014), “confidentiality recognizes that every client has a fundamental, moral and legal right to privacy and to have a wide range of personal thoughts, opinions, beliefs, and behaviors that are protected from public knowledge” (p. 22). It is crucial for counselors to maintain client confidentiality unless what a client discloses brings harm to themselves or other people. Confidentiality should be kept at all
However, it does not matter how strong a person’s faith is or how weak a person faith is, everyone in Christian counseling starts off the same. It is a process how a person develops overtime. This is similar to a child learning how to tie his or her shoes. At first they do not get it but overtime, it becomes of habit and the person get better. According to Clinton, Hart and Ohlschlager (2005),” they believe that Christian counselling has to do with and learning applying the principles of the kingdom on living to the chronically sins, fears, failures, and dark areas of our life (p.21). When people are at their lowest point he or she turn to Christ to get the throughout tough times. Furthermore, in chapter two a person learns about the trust and fined our truth. In chapter two it discusses becoming a trust worthy counselor. In Chapter two, I realized that is all about gaining the clients trust. If the client, does not trust the counselor then no typ of relationship can be bonded. The client is in a venerable state and the counselor has to make sure that the can feel free to be
Indeed, I can honestly say that my understanding and knowledge of addiction counseling has increased exponentially. The work performed in this class on the Biblical Word Study and the 12 STEPS program has given me a detailed introduction into this perplexing, multi-dimensional, continual process of addiction counseling. Honestly, I have to admit that in many regards to this scope of counseling I was completely ignorant and thought like many others that addiction is a choice and why can’t people just stop. After this paper I have a new appreciation for the helping profession and those struggling for sobriety. My ultimate goal is to allow God to mold me for His use and purpose to reach and introduce souls to my Savior; allowing Him to make their lives whole through me.
Worthington, E. L. Jr., Hook, J. N., Davis, D. E., & McDaniel, M. A. (2011). Religion and spirituality. In J. C. Norcross (Ed.), Psychotherapy relationships that work (2nd ed.). New York: Oxford University Press
Biblical Counseling is making a strong impact in today's churches and community. Counseling is seen as one of the most productive ways of helping a
On the down side there are a limited number of educational programs that adequately deal with the issue of incorporating religion and spirituality in therapeutic/counseling settings. This can be attributed to the fact that counseling is based in psychology, a scientific field, which has traditionally neglected issues of a spiritual nature (Nelson, Kirk, Ane, & Serres, 2011) as well as the practice used within the United States to separate education and religion (Cashwell and Young, 2011). This then results in a significant portion of therapist and counselors who are not prepared to address the issue of spirituality and religion with their clients. One would think that with the value many Americans place on the topic of religion and spirituality that there would come a time when a client would want to address this topic during his or her session.
Conclusions: Evangelical student organizations can provide substantial emotional support for student members. Participants in these organizations conceptualize depression using multiple etiological narratives, often prefer counselors who share their faith, and may be ambivalent about using
The cultural/spiritual assessment posed some rather tough questions. Many of the questions I had never thought about before. For me, it was rather difficult to answer some of the questions as I did not have an answer for them. Although, I felt as if some of the questions would be easier to answer if I had been immersed in another culture for an extended period. I personally did not find any of the questions too personal to answer, but I am an open book and do not mind sharing about myself. I asked my parents for help on some of the questions as well and they were unsure of how to answer them too.