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Garner, Gary O. (2003) Christian models of Counselling: Just a Secular Model?.

Just a Secular Model?

22 May 2003

CONTENTS

COUNSELLING MODELS

The question of counselling methodology is a significant area of discussion amongst Christian Counsellors. By definition, the notion of Christian Counselling assumes differentiation from secular concepts of Counselling. Certainly, the Christian

assumption of salvation and sanctification in Christ, and the work of the Holy Spirit, are compelling and unique characteristics likely to affect, prima facie, the way in which counselling is approached.

Various attempts have been made to define just what the differences between Christian and non-Christian counselling are, ranging from the Counsellor himself having distinguishing personal qualities (e.g. Bufford1), through to Irving’s2 assumption that unlike other methods of dealing with individuals, Christian

Counselling deals with man in his totality . . . spiritually, mentally, physically, and emotionally.

Collins3 suggests that there are at least four distinctives, being: unique assumptions, unique goals, unique methods, and unique counsellor characteristics. The issue of methods is perhaps the most relevant to the current discussion. The Collins

philosophy would suggest that in order to accomplish their goal, Christian counsellors employ the same basic techniques as their non-Christian counterparts – e.g. listening, showing interest, attempting to understand, and occasionally giving direction. In other words, Christians and non-Christians use many of the same helping methods.

1 _{Bufford, R., Consecrated Counseling: Reflections on the Distinctives of Christian Counseling. 1997,}

Rosemead School of Psychology, Biola University (Article appearing in the Journal of Psychology and Theology, 1997. Vol 25, No. 1, 111-122), p111. Bufford’s view is that the question of the relationship of psychological and Christian beliefs is one which has a long history and contemporary significance.

2 _{Derived from Irving Christian Counseling Centers, Inc What is Christian Counselling?, Website}

located at http://www.icconline.org/

3 _{Collins Gary R., Christian Counselling – A Comprehensive Guide (Revised Edition). W Publishing}

Christian counselling is also often strongly associated with Pastoral care. Clinebell4 suggests that together they involve the ministry of one-to-one or small group relationships to enable healing empowerment and growth to take place within individuals and their relationships. Pastoral counselling is implied to be a dimension of pastoral care, utilising a variety of healing (therapeutic) methods to help people handle their problems and crises.

It is submitted that “Christian Counselling” is actually a generic term. Other terminology used in the “Christian” context complicates clear definitions and explanations of methodology. For example, Miller5 suggests that “Christian” and “Biblical” Counselling are used somewhat interchangeably, although “Biblical counselling" refers to counselling in which biblical principles are used exclusively. “Biblical” Counselling is frequently associated with another term - Nouthetic Counselling – which totally rejects the need for secular psychiatrists (utilisation of psychology is discarded, with the Word of God accepted as the only valid authority).

In ant event, whether secular or Christian models are assumed, Counselling typically attempts to help people cope with normal problems and opportunities (a definition put forward by Ivey6). It potentially represents a methodology for overcoming problems such as anger, resentment, bitterness, guilt feelings, depression, sexual abuse, eating disorders, anorexia, bulimia, divorce, marriage, & parenting. The goal of counselling has been described as an opportunity to explore, discover and clarify ways of living a

4 _{Clinebell, H., Basic Types of Pastoral Care & Counseling (Resources for the Ministry of Healing &}

Growth). (1984, Revised & Enlarged Edition, Abingdon Press), 26

5 _{Miller, Biblical Counseling: Powerful and Effective (1997), as extracted from:}

http://www.biblical-counsel.org

6

Ivey A.E. & Ivey M.B, Intentional Interviewing and Counseling (Fifth Edition. Thompson, Brooks / Cole, 2003) CD ref:\chp01\ch01exe6.html. Ivey suggests that Counselling is activity concerned with the professional fields of human services, social work, guidance, psychology, pastoral counselling, and, to a limited extent, psychiatry. He states that the more intense process of psychotherapy focuses on behavioural difficulties or deep seated personalities, and is conducted by professional psychologists, psychiatrists and others specialising in the field.

more satisfying, and resourceful life, whilst the task of the counsellor is to provide a safe, non-judgmental and confidential environment for this process to occur7

Christian Counselling is entirely compatible with these aims and objectives, although often very distinctive in style and outcomes. This is consistent with the Collins philosophy8 whereby “Christian Counsellors use many techniques that have been

developed and used by non-believers” but having a number of distinctives. The

integration of these techniques, i.e. integrating psychology and Christianity, is perhaps the most difficult question. This is a matter that has been investigated by various theologians such as, perhaps most notably, Crabb, whom concludes that we can always depend on the strength and infinite resources of a redeeming God, accepting whatever secular psychology has to offer subject to careful screening and rejection of those concepts which depend upon humanistic presuppositions and ideas contrary to Scripture9.

Whilst the common thread of prayer is usually put forward as a major distinguishing feature of the Christian Counsellor10, it is contended that much of “Christian” counselling may in fact be generally categorised into one of three “secular” psychological models (behavioural, cognitive, or Freudian) as follows:

7 _{Derived from the British Association for Counselling and Psychotherapy website located at}

http://www.exodus-counselling.org.uk/

8 _{Collins Gary R., Christian Counselling – A Comprehensive Guide (Revised Edition). W Publishing}

Group (1988) 17

9 _{Crabb, Lawrence Jnr, Basic Biblical Counselling”, article appearing in Benner David G (Editor).}

Christian Counseling and Psychotherapy. (1987. Baker Book House.), 94. This is referred to as “Spoiling the Egyptians” Model.

10 _{Baglow in Contemporary Christian Counseling. (1996. E J Dwyer (Australia) Pty Ltd) 86, agrees}

with this and makes a strong point that “it is inconceivable that a Christian Counsellor would not need and want to pray. Prayer is the conscious linking of the counsellor with God, and part of the means by which the counsellor is attuned to the will of God. It is also the channel which activates the power of God.”

Behavioural

The Christian emphasis on behavioural modification generally excludes any psychological (secular) interference, i.e. nouthetic. This is classically “Adams” in approach, where “the fundamental Christian conviction that men can change as the Spirit works within them”11. This concept insists that every man who has been called by God into the ministry has been given the basic gifts for pastoral ministry and, therefore, can do nouthetic counselling. In other words, the gifts required for biblical counselling are precisely those that God requires for the pastorate.

Baglow12 suggests that the Christian counsellor’s methodology actually represents his or her spirituality – the methodology of the Christian counsellor also being the

methodology of the theologian. It is claimed that Christian counselling and theology are the one and same “way”. Despite this, for the Christian Counsellor, Baglow believes that insights from any method are valid, provided they lead to a liberation to love. This broadly corresponds with Clinebell’s propositions13, who describes the uniqueness of the Christian counsellor in terms of theological and pastoral heritage, orientation, resources and awareness.

Adams goes even further by stating that Counselling technique is either good (biblical) or bad (unbiblical), suggesting that it is important for Christians to understand that legitimate problems concerning technique are not really problems with the technique itself; rather they arise from the use of the technique apart from the power of the Holy Spirit14. Adams warns against attempting to Counsel in one’s own strength without the Spirit, or attempting any technique that is contrary to principles recorded by the Spirit in the Scriptures.

11 _{Adams, Jay E., The Christian Counselor’s Manual. (1973. Baker Book House.) 20}

12 _{Baglow, Len, Contemporary Christian Counseling. (1996. E J Dwyer (Australia) Pty Ltd) 83-84} 13 _{Clinebell, H., Basic Types of Pastoral Care & Counseling (Resources for the Ministry of Healing &}

Growth). (1984, Revised & Enlarged Edition, Abingdon Press), 66

14

The behavioural approach intends that the counsellee throws themselves completely upon God for the solution to their problem. Adams takes this notion to the fullest extent – he would see that the desire is to eliminate self-righteous activity in which Christian counselees, like pagans, turn to their own resources rather than depend upon the resources of God15.

Cognitive

With regards to the cognitive or “thinking” approach, unlike nouthetic principles, Christian models generally accept at least some psychological (secular) methodology. Cognitive models may be thought of as representing the more “orthodox” approach to Christian Counselling, where the Romans 12:2 concept of “Minds being “renewed” is given practical application, i.e. “Do not conform any longer to the pattern of this

world, but be transformed by the renewing of your mind.”

The cognitive model, in the Christian context, generally allows for increased effectiveness by combining psychological insights and the involvement of other mental health professionals. This concept is well expressed by Collins who suggests that the Bible “was never meant to be God’s sole revelation about people helping”, with God having permitted psychologists to develop careful research tools… “, leading to “…a vast reservoir of conclusions that are known to help counselees and people who want to be effective people helpers”16. Collins also points out that even those people who would dismiss the field of psychology frequently use psychological terms in their writings, and psychologically derived techniques in their counselling.

This approach still allows room for the influence of the Holy Spirit, which the writer suggests must remain at the core of all Christian helping, regardless of methodology employed. It is surely this that makes the Christian Counselling process truly unique.

15 _{Adams, Jay. Matters of Concern to Christian Counselors: A Potpourri of Principles & Practices.}

1978. Presbyterian and Reformed Publishing Co. 65

16

Freudian

The Freudian model assumes that a persons problems are due to past experiences in one’s life. This methodology comes in various forms within the ambit of Christian counselling, including, for example, Theophostic counselling, Prayer Counselling, and Hypnotherapy. These Christian models generally feature deliverance and healing (especially theophostic methods).

The Theophostic method is a relatively new means of counselling, whereby the Lord’s healing presence is invoked to deal with unresolved past traumas. The Counsellor in this method merely facilitates the prayer session, with Jesus that replaces lies, associated with past traumas, with His truth17.

More controversial Freudian approaches (especially in a Christian context) may even involve such techniques as hypnosis. Arguably impinging on the cognitive

philosophies, the technique has been described as an example of very active therapy where theology and anthropology can mix. However as pointed out by Maloney in

Hypnosis and Theology18, all therapy, especially hypnotism, needs to be placed within the context of Christian hope. The important thing for the therapist to remember is that while God is depending on him or her to do a good job, in an ultimate sense God is not dependent on any of our efforts.

CONCLUSION

Irrespective of methodology employed, it is reasonable to assume that for the

Christian, the Holy Spirit is able to provide anointing power through an imparting of gifts and ministry direction. However, it would be folly to ignore the benefits able to

17 _{It is claimed that the intervention of Jesus results in benefit to the client – in every case – however,}

the healing can be rapid, profound and dramatic

18 _{Source: article appearing in Benner David G (Editor). Christian Counseling and Psychotherapy.}

be derived from psychological techniques which after all provide the foundation for all Counselling models – Christian or otherwise.

Nonetheless, in the service of the Lord, Milne19 has an excellent point in suggesting that our horizons in God’s service ought not to be measured by our limited human capacities but by the abundant measure of the Holy Spirit’s provision. The writer concludes that this is not to say, however, that we ought not to use and exploit fully our natural and learned abilities which in any event are God-given. This is entirely consistent with incorporating secular counselling skills including such things as listening, observing, influencing and conducting a well structured interview in the manner described by Ivey20 – bringing to order the “250 theories or more” of counselling that is suggested competes for our attention.

19 _{Milne B., Know the Truth. (Second Edition. Inter-Varsity Press, 1998), 256}

20 _{Ivey A.E., Ivey M.B. Intentional Interviewing and Counseling, (Fifth Edition. Thompson, Brooks /}

BIBLIOGRAPHY

Please note: all quotations of Scripture are derived from the NIV New

International Version as extracted from the NIV Study Bible. 10th Edition. Zondervan Corporation, 1995, as originally copyrighted by the International Bible Society 1973, 1978 and 1984. Where required, further analysis / reference may be undertaken utilising Goodrick EW & Kohlenberger JR III/ Zondervan NIV Exhaustive Concordance. Second Edition. Zondervan Publishing House 1999.

Adams, Jay E. The Christian Counselor’s Manual. 1973. Baker Book House.

Adams, Jay. Matters of Concern to Christian Counselors: A Potpourri of Principles & Practices. 1978. Presbyterian and Reformed Publishing Co.

Baglow, Len. Contemporary Christian Counseling. 1996. E J Dwyer (Australia) Pty Ltd

Benner David G (Editor). Christian Counseling and Psychotherapy. 1987. Baker Book House.

Bufford, Rodger K. Consecrated Counseling: Reflections on the Distinctives of Christian Counseling. 1997, Rosemead School of Psychology, Biola University. Article appearing in the Journal of Psychology and Theology, 1997. Vol 25, No. 1, 111-122

Clinebell, H. Basic Types of Pastoral Care & Counseling (Resources for the Ministry of Healing & Growth). 1984 (Revised & Enlarged Edition), Abingdon Press.

Collins Gary R. Christian Counselling – A Comprehensive Guide (Revised Edition). W Publishing Group (1988)

Ivey A.E., Ivey M.B. Intentional Interviewing and Counseling. Fifth Edition. Thompson, Brooks / Cole, 2003.

Milne B. Know the Truth. Second Edition. Inter-Varsity Press, 1998

Gary Garner. Lecture Notes: PC605 - Principles of Christian Counselling (Bible College Queensland 2003). Unpublished data and material.

Internet References

British Association for Counselling and Psychotherapy, What is Counselling?. Extracted from http://www.exodus-counselling.org.uk/

Irving Christian Counseling Centers, Inc What is Christian Counselling?. Extracted from http://www.icconline.org/

Biblical Counseling Association. What is Biblical Counselling? . Extracted from

http://www.biblical-counsel.org/

Nouthetic Counseling - the Biblical Approach . Extracted from http://home.alltel.net/biblepsy/

Veerman, Trudy. Nouthetic Counseling. Webmaster (2001). Extracted from

http://www.webmastersalliance.com/~counselor/nouthet.html

Lehman Karl & Charlotte. Theophostic, What is Unique? (2002). Unpublished paper (extracted from the internet – address unknown)