Christian and Secular Counseling with a Bible Word Study Basis Essay

AbstractIn order to find at a cle arr view of christian heighten, this paper examines the similarities and differences between blasphemous and saviourian focus. It begins with a scriptural record book study to establish a basis for rescuerian advocate. The row counsel, console, and cognition atomic number 18 examined in ii(prenominal) the oldish and untested Testament. The biblical view of hash out is comp ard and contrasted with the secular view. pertinent estimable considerations be examined, specific entirelyy think to the _Bruff v. uniting Mississippi health Services, Inc.,_ 2001 case. The paper concludes with a discussion regarding rising endeavors in professed(prenominal) talk over including how to integrate the best Christian and secular works.Christian rede has been ambitious to define beca utilization session there are two distinct kinds of counseling ghostly counseling and mental health counseling (Bufford, 1997). Thus, there are umpt een a(prenominal) approaches for the example of Christian counseling that die hard from the integrationist to the nouthetic position, which has made identifying distinctive features of Christian counseling a complex task. Counselors of the nouthetic approach claim thattruth digest simply be order in the countersign, on the whole counseling models moldiness(prenominal) be exclusively from the Bible, and any integration of psychological theories mustinessiness(prenominal) be rejected. The integrationists state that god reveals his truth universally. Hence, they accept and utilize twain the techniques and the theories of psychology with Scriptural truth to up let in their knobs heal (Carter, 1999). Realizing the indigence for both unearthly 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 conservation of paritycentr ic focus that seems to more accurately convey the essence of Christian counseling.In view of all this grounds to define Christian counseling, there is unruffled lots diversity of intrust among Christian counselors. In an effort to understand the biblical views of counseling, and create a more distinctive picture of what is and is non biblical counseling, a boy study on a variety of counsel terms is presented in this paper. Next, the conclusions from the articulate study are compared to the captain views of counseling including an interrogative of ger earthly concerne(predicate) honorable considerations. This paper will conclude with a discussion regarding future endeavors in professional counseling.scriptural Words Related to counsellingIn this section, a develop study was conducted to understand the biblical views of counseling. The wrangling counsel, wisdom, and facilitate were researched by first using the _Strongs Exhaustive concord of the Bible_ (Strong, 1996). Th e range of situations in which these concepts were utilize in the octogenarian and naked Testaments were researched using Richards (1985) _Expository vocabulary of Bible Words,_ Vines (1940) _Expository Dictionary of modernistic Testament Words,_ and the _Bakers evangelistic Dictionary of Biblical Theology_ (El vigorous, 1996). Several Bible commentaries were use to instance how these concepts were utilize in the Old and the New Testaments._Counsel_The Hebrew oral communication that best give notice (of) to counsel or to advise are yaatsand its derivative etsah. two words soaked advice, counsel, purpose or plan. In the Old Testament, these words are utilise to describe both the counsel of theology and the counsel of macrocosm. Yaats is employ 80 generation in the King mob Version (KJV) of the Old Testament and etsah is used 88 generation to convey the concept of counsel or advice (Blue Letter Bible (BLB), 1996-2008). When yaats and etsah are used as mankind counse l, it is usually in the context of counsel being given to kings (1 Chronicles 131 2 Chronicles 2517). Proverbs suggests that whizz should seek the counsel of many (Proverbs 1114 1522) because human beings and their counsel are both fallible. However, idols counsel is infallible, firm, and purposed (Psalms 3310-11) which is conveyed as such(prenominal) in the Old Testament when yaats and etsah are used. (Richards, 1985).In the New Testament, boule comes from the solvent word boulomai which authority to will. Bouleuo is used 8 times in the New Testament and spate mean to become counsel, to resolve (Vine, 1940). The root word boule translates to will or to purpose when divinity fudge 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. wish the Old Testament, boule is used both to mouth the counsel of idol (Luke 730 Acts 223) and the counsel of man (Ephesians 111 Hebrews 617). The compound symbouleuo refers to counsel taken together (John 1153). star other word used in the New Testament that communicates to counsel is gnome. Whereas boule is counsel as a dissolving agent of de effect, gnome is used as judgment, opinion, or counsel as a result of companionship (2 Corinthians 810). Gnome is used 9 times and symbouleuo is used 5 times (Vine, 1940)._Old Testament usage_. both(prenominal) divinity fudges counsel and human counsel are reflected by and 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 spread over with a specific situation. Ultimately, both Rehoboam and Absalom choose a course of action, nevertheless there is no certainty in human plans. However, perfect counsel is found in perfections plans (Richards, 1985). Psalms 3310-11 declares, The master foils the plans of the nations he thwarts t he purposes of thethe great unwasheds. But the plans of the ecclesiastic stand firm forever, the purposes of his heart through all generations (NIV). perfections counsel is inerrant, sufficient, and unchangeable and is at the pith of Christian counseling._New Testament usage._ The New Testament depicts the unalike paths in which human counsel is given. Symbouleuo is often used when advice is given by one individual 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 punishing advice found on maturity 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 esteemed teacher of the Pharisees, Gamaliel (Acts 533-39). Although Gamaliel gave reliable advice, it was not tested by the standard of Gods word. Nonetheless, God used Gamaliels advice to give a needed re kindle to the young church (Guzik, 2001, Acts 5, D.2). The inconsistent advice given by man contrasts the immutable counsel of God. His truth is the primary obtain by which Christian counselors test all counseling methods, techniques, and principles in order to offer sound counsel to their nodes._Comfort_Naham is the Hebrew word most often translated to give comfort in the Old Testament. It is used 108 times in the Old Testament. umpteen 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 see to it 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, scarcely this word and its various forms feces mean many other things. This word group force out 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 declaration nigh the coming Babylonian conquest and future exile. In Isaiah 401-2, God tells Isaiah to comfort, comfort my people (NIV) and tell tenderly as you comfort. The people of Jerusalem were broken-hearted and needed 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 refinement of the therapeutic process is to unsex the broken-hearted person to a whole intent.Clients must believe that healing is possible, tho 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 clients hearts and reassuring them of Gods omnipotence, omniscience, and omnipresence. Healing begins when a sense of comfort and encouragement grows from penetrative that God knows boththing, is in control of everything, is perfectly candid, 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 overhauls one deal with distressful times.In verse four, Paul explains that God comfo rts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves find authentic from God (NIV). Paul is thankful that he can project Gods comfort during times of trouble and use that experience to succor and comfort those in similar circumstances (Guzik, 2001, 2 Corinthians, A.2.a.i). In the aforementioned(prenominal) 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 toughened work bail bond (Clinton & Ohlschlager, 2002). The broken-hearted can be comforted, the weak can be support, the discouraged can be encouraged, and the misdirected can be guided (1 Thessalonians 514)._Wisdom_The basic word group expressing the idea of wisdom includes chakam and its derivatives chokmah and chokmowth. Together they occur over one hundred fifty 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 appreciation. 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 stand for in the book of Proverbs (Proverbs 26, 9-10, 12). Wisdom can fit into two categories. Practical wisdom, which is usually found in Proverbs, deals with the issues of an individuals life, such as family relations (Proverbs 226) and personal industry (Proverbs 815). reflective wisdom focuses on theological issues, such as the scurvy of the stark Job and the meaning of life in error correction codelesiastes (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 analogous practice of godly living as set forth in the Old Testament. The censure 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 su nesis 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, Solomon focused on the immediate necessarily of the people (vs. 8). He desire to find out acceptable words and that which was written was up by rights, even words of truth (Ecclesiastes 129-10 KJV). Solomon understood that divine wisdom would be need to respond to the necessarily 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?(Henry, 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 bring up to God when one lacks wisdom (James 15-7). James is not just talk most knowledge, but around the ability to discern right from wrong. Later, James contrasts personal character that comes from divine wisdom and traits that are crushing and not of God (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 mark 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 addresss, and kickoff of truth. In the fi nal 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 shoot much in customary, 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 moral philosophy codes address basic moral principles nonmaleficence, beneficence, justice, fidelity that form the framework for ethical carriage and decision making for the professional counselor (Meara, Schmidt, & Day, 1996). Both ethics codes begin by addressing the primary certificate of indebtedness of the counselor to _do no harm_ to those they wait on (ACA,2005, A.4.a A ACC, 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 certified consent, ensuring that the client reasonably understands the genius 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 both 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 arrangements are goal-oriented. Although goals such as ghostlike maturity and discipleship are understandably distinctive to Christian counseling, many of the immediate goals, such as sculptural relief 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 st rategies, techniques, and methods to offer hope 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, powerful 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 world. 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 goa ls 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 weeny to offer the client except theadvice that they should sustentation about and whop themselves (Carter, 1999). These theories emphasize a basic goodness or a basic iniquity in the soul, and focuses on what will make the individual happy, adaptive, and successful. This is their basis for self-evaluation. humanistic psychotherapy has invariably 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 seat humans at the center of the universe as humanism does. In Genesis, it states that God is the creator, and he created man in his image and comparableness to be intimate and rule in a perfect world (126-225). In spite of the corruption of the fall, man still b ears the image and likeness of God and still has authority in the world as dependent creatures who desire 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 midst 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 easing the suffering of the client is a goal in both Christian and secular counseling, it is not the last 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 main goals of secular counseling in treating clients are to help the client alleviate anxiety, guilt, depression, exasperation 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 help ing clients find happiness (Bufford, 1997). The ultimate goals of Christian counseling are to help the counselee experience interest with God and maturity in Christ (Ephesians 420-24). Placing an speech pattern on discipleship and introducing weird discip banknotes in the Christian counseling practice helps achieve these goals.Although both share similar thoughts in techniques and theories, the practice of unearthly disciplines is uniquely Christian and is an strategic factor in achieving the goals of intimacy and maturity (Willard, 2000). Collins (1996) states, Helping that leaves out the spiritual dimension in the long run has something missing. It may stimulate good feelings and help people cope with stress, but it does nothing to prepare people for eternity or help them experience the immense 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 not bad(p) Commission, Jesus commands Christians to make disciples and to teach them to how to live as disciples and experience gigantic life. The Great Commission differentiates Christian counseling from secular counseling. The work of Christian counselors is incomplete until they have helped the counselee aim off the old self and put on the new by teaching and training them to live like Christ (Willard, 2000)._Source of truth_. There are more than 400 different therapy models available straight off. 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, practic es, 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 outcome encouraged the present dialect on an eclecticist 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) reason out that a strong therapeutic relationship is significantly related to collateral 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 informed 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 stage 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_Value contrasts between clients and therapists are inevitable, especially for Christian counselors working within a secular environment. Although Christian counselors may not always agree with the honours of their clients, it is essential that they respect the rights of their clients to hold a different set of determine (Hermann & Herlihy, 2006). It is also essential for Christian counselors to inform strength clients in writing, as part of the informed consent document, about their unearthly beliefs and apprizes to avert certai n ethical and legal issues as described in the following court case._Bruff v. North Mississippi Health Services, Inc., 2001_ is an elicit case that illustrates the complexity counselors confront when their valuesystem and unearthly 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 set 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 cha llenging for counselors. It can be especially difficult for Christian counselors if those values challenge their religious values and beliefs. However, counselors must respect these differing values of clients and take care not to chaffer their values in the counseling relationship (Hermann & Herlihy, 2006).This case has particular 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, meaning beliefs, and values with the client dur ing 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 honest enough to recognize how ones value commitments may not promote health (Bergin, 1991, p. 399).Personal Applications latest 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 mix 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). consolidation spiritual direction into psychotherapy and counseling enables the counselee to focus on increasing ken of God and facilitating surrender to Gods will (Willard, 2000).The conclusions I ha ve made from what I have learned about the biblical views and professional views of counseling are that there is a place for employing both releasing techniques and spiritual direction in the counseling process, but it is essential to practice such integration in a ethical, helpful, and voguish manner. Christian counselors must use discernment when incorporating secular theories and techniques into their practice and they must be wise when incorporating 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 honest-to-god counselors, a nd instead listened to his young and immature peers. Their counsel lacked a awake 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 facilitate 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 spiritu al 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 the 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 offering 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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