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Christian Counseling Training: The Virtue of Purity and the Teenage Years

Posted on by Dominick Flarey

Christian Counseling Training: The Virtue of Purity and the Teenage Years

“Blessed are the Pure of Heart for they shall see God” proclaims Christ.   This statement speaks volumes about the importance of the virtue of purity and its role in our spiritual salvation.   It is not a footnote or minor point for Christians to disregard as insignificant to our spiritual salvation but an essential part of our spiritual life.   Society would like to diminish the importance of this virtue as outdated to the times or unnecessary as long as one is kind to others, but the necessity of this virtue is unquestioned.   At Fatima, Our Lady told the children that many souls go to Hell due to the sins of the flesh.

This is not to scare you, or drive fear into your heart for the sins of the flesh are many and diverse.   We need to approach them carefully and understand their particular role in a teen’s life.  In some cases, a priest may not even classify a particular objectively sinful action as deadly to the soul due to subjective issue within the agent.   Hormones, confusion, ignorance and curiosity can occur during the initial teen or High school years of both girls and boys.   What would be considered as objectively sinful can have greatly reduced culpability in many teens.   This is why it is critical for loving and caring parental guidance during the puberty years; a hand that approaches delicate matters with instruction but also leniency.

I understand with the current issues within the Church, the awkward nature of confession regarding sins of the flesh for both the priest and the minor. These issues should be approached with delicacy.   This is why it is pertinent for young teens to find a trusted spiritual adviser who will not lead them astray, but give them concrete guidance regarding the sins of the flesh and the protection of purity.

With these things said, I would like to illuminate the beauty of purity through the story of St. Philomena but also approach a few delicate issues that teens may be facing regarding their own virginity or purity and how St Philomena can be a protectress to their purity.

Who Was St Philomena?

St Philomena was a teen herself!   She was a young girl who at an early age decided to offer her virginity and purity to Christ.  This was a difficult decision in the days of the early Christians.  Like our society today, purity was seen as something unnecessary.  Roman and Greek culture was saturated with sexual vices.   The threat to purity was everywhere.    From the theatre to the bathhouse, Rome and Greece was filled with not just natural sins of the flesh but an abundance of unnatural and heinous sinful actions.

Surrounded by this storm, the delicate flower of Philomena flourished.  She was an example of purity to her community and family.   She was a rare specimen for her age, must like many of us today who stand against the secular media and its glorification of lustful actions.

Do you feel it is difficult to remain pure in our society of today?   Does the constant barrage of sexual images online, on television, and in your community break down your spiritual immune system?   With raging hormones and a natural attraction to the opposite sex, these images can be confusing.   Attraction is not the sin here.  It is natural to find an image of a woman to be attractive for a boy, or an image of a man to be attractive to a girl.   This is not a sin.  However, to indulge oneself into this image or engage in like behavior as seen on television is a sin.   This is far from easy and to think it was easy for Philomena simply because she was a saint is a huge oversight.

Philomena was a young woman.  She was changing and experiencing the same desires and feelings all young people eventually experience.  She had to learn to curb these new feelings and control her emotions.  She was not free from sin or temptation and had to rely on the graces of God to protect her virtue of purity.   Undoubtedly, many nights she prayed for grace to overcome temptation.

The sins of the flesh are powerful because they correlate with our body’s natural instincts; instincts that God gave us!   These instincts are not evil in themselves but are part of who we are.   It is the devil, the great deceiver, who wishes to confuse and mislead us regarding these instincts.   He attempted to confuse Philomena, as he has attempted to confuse me or you.

Since the sins of the flesh are so powerful because they connect to our human nature, we have to learn to control them.  This of course is easier said than done!   The sin of Adam has severed our control of our passions.  Our intellect many times struggles to maintain a healthy control over our sexual urges.   This is why it is essential, we pray for purity from the Holy Spirit and beg for guidance from Mary, or St Philomena.

These urges and desires are good and healthy but if misused can be used to the delight of the evil one who wishes to mar and destroy anything good created by God.   Hence control of these emotions and desires is a critical part of the virtue of purity.   Discipline, sacrifice and control are essential atoms within the virtue of purity.

While Philomena’s virtue of purity was an initial gift to her, we cannot assume its growth and enhancement came without her consent and discipline.   Purity must be safeguarded because of its correlation with our sexual appetites.   Once we give in to an illicit thought or action, we potentially open the flood gates and weaken our spiritual immune system.

Those who find themselves captive to the sins of impurity have a difficult time escaping its grasp.  Good Christians who seek to escape it must go through intense temptations beyond anything initially experienced.  The taste of sex is strong and addictive and the devil knows how to play us against our own senses and instincts.

Many souls who pursue purity but have tasted the sexual sins fall victim not to isolated failures but repetitive falls.  Since the sins of impurity are so tied to our senses, they quickly translate from an isolated incident to a habit.   These habits are extremely hard to break and the person enslaved to these vices requires much spiritual guidance and patience.   There is no doubt, our loving Lord is patient with those who yearn to escape the sins of the flesh, but how many do not even seek to escape these sins?  How many exist in indifference or acceptance to these disordered actions?

As one erodes one’s good and certain conscience, the sins of the flesh become stronger and the voice of one’s conscience weakens to a quiet whisper.   The battle to resist becomes less and the desire becomes more.   Soon, to silence the conscience once and for all, some souls may even adopt heretical ideals that applaud sensual deviations and find no error in them.

St. Philomena never allowed the initial floodgates to open.   She hopes you do not either.   She will intercede to Christ for the perseverance of your purity.  She will also aid you if you have fallen and are in need of regaining control of your sexual appetite.

Are you willing to ask for help to preserve this wonderful gift of purity?   St Philomena went to an early death to preserve her purity and God asks much less from you.  God simply asks to try and pray for assistance when temptation arises.    Some temptations may be stronger, sometimes you may feel alone, but God is strengthening you with the individual abilities to cope and overcome impure adversity.

Philomena’s struggles led to a horrible martyr’s death at the hands of the Roman Emperor himself.  Philomena’s beauty was unparalleled and many men desired her.  Upon a trip from Greece to Rome, the Emperor had spoken to her father, a statesman, regarding the beauty of his daughter.  He requested that her father hand her over to him.  The father, not a Christian, was over joyed to have such imperial favor and immediately agreed, but Philomena who had given herself to Christ would not partake in the impure and sensuous desires of the Emperor.

She refused any of the Emperor’s impure advances.  The Emperor was enraged that his sexual desires were not fulfilled and had her beaten and imprisoned.   Yet Philomena remained in her cell.  Through the grace of God, the virtue of purity was strong within her delicate soul, that not even the sexual advances of an Emperor could sway her conviction.   Not even the numerous promises of wealth and luxury promised by the Emperor could persuade her to abandon her God.

It is easy to think these temptations did not stir in her soul, but what would you think if a powerful individual with wealth and riches wished to give you the world?  Not only wealth, but every pleasure affordable?  Yet, due to some characteristic which separates the saints from the mundane, heroic virtue manifested itself; a virtue so extreme and heroic that it reflected the goodness of God and his grace that filled Philomena.

The Emperor’s impure obsession with Philomena grew and with his obsession also grew his hate.  Lucifer through the Emperor sought to destroy the virtue of purity within Philomena and continued his assault on her.   The Emperor pushed to extremes continued to have Philomena beaten, only to discover the next day that her bruises had vanished.   Our Lord, according to tradition, had sent the angels to administer to his daughter.

Pushed by insanity, the Emperor had Philomena ordered to be executed, yet on two separate occasions, Philomena’s martyrdom was delayed by miraculous events.   God chose to use the purity of Philomena as an example to many and He sought to show the world the goodness of Philomena.   On the first occasion, arrows were shot at Philomena, but to the disbelief and astonishment of many, they reversed flow and struck the very archers who fired them.   The second occasion, Philomena was cast into the Tiber river with an anchor tied around her waist, but yet again to the astonishment of the guards, she was lifted from the river by angels.  Many souls converted to Christianity that day.

Incensed more than ever, the Emperor demanded that Philomena be beheaded.   It was on that day, that Philomena was finally given reprieve from her torments and as a pure heart, allowed to see the splendor of her Spiritual Groom.

What are you willing to do to preserve your purity and virginity?  God may not ask us to die a martyr’s death but He does ask us to live a pure life.  St Philomena lived a pure life and is an excellent example to follow.   We can emulate St Philomena by chasing away impure thoughts, remaining close to our Lady and always focusing on Christ.  We can also wear the red chord of Philomena.  This red chord ties around one’s waist and reminds one of the necessity of purity.

St Philomena, pray for us

If you are interested in learning more about Christian Counseling Training, then please review the program

 

Mark Moran, MA

 

 

 

The Church, the Eucharist and the Broken

Posted on by Dominick Flarey

Christian Counseling Certification Program: The Church, Eucharist and the Broken

Just this week, the Synod of Bishops met in Rome to discuss pastoral care of the family, including pastoral care of broken families due to divorce.  It also examined hot issues regarding the homosexual unions and adoption.  Some of these issues were Catholic only issues that did not relate to Orthodox or Protestant Christian communities, but the theme of thought I think reflects upon all of Christianity.  It represents what view we will have as a people of God in regards to modern problems and modern ideas.

Hate the Sin, Love the Sinner

This has been an idea in thought but so little exercised in action.  Strict regulations, out dated legalisms, prohibitions and the painting of a stigma upon certain classes of people has divided the church from those who sit in the front row to those who hide in the back row in shame.   Many of those pushed away from the faith have felt no choice but to flee in shame and disgrace, others have left defiantly due to the hypocrisy of the hierarchy; a hierarchy who has its own moral issues but so gladly points out the problems of the masses.

Christ came to save sinners and he expects us to pastorally care for sinners.   Christ, while on earth, was not seen arguing among the sinners but arguing among the “church goers” and leaders of the Temple.  The Pharisees and their hypocrisy is what incensed Christ the most.  Why would today be any different?   Ministers and their Mega Churches, Bishops and their lavish residences, and moral corruption among those who supposedly  lead us in prayer are in the headlines.  Pope Francis has seen these errors and by example has pushed a reform of simplicity for leaders, but the percentages of corruption are still far too high.

So, love the sinner, but what does that entail?

The Liberal Agenda

The liberal agenda would wish for us to believe that loving the sinner means full acceptance of their life style.  This movement hopes to brand anyone who stands up against the sin itself as a bigot.  Harsh words as “discrimination” are labeled upon anyone with enough integrity to set moral boundaries regarding liturgical or church worship.  These individuals who set boundaries are seen as oppressors to progress.

The liberal agenda wishes to transform the faith to fit its needs.  It is not about loving the sinner, but also loving the sin.  This is not true pastoral care.  Pastoral care pities the situation and abandons outdated legalisms, but it does not sacrifice truth and spiritual admonishment at the cost of physical comfort.   While it is true Christ did embrace  sinners, one must also remember, he also told them to “sin no more”

So what is the best approach?

Some Suggestions

First, we need to truly and really present the ideal of loving the sinner and hating the sin.  We need to speak more as a loving parent than an angry guardian to those who have fallen away from the faith.  We need to be more understanding of their plight, their circumstances, their feelings and needs.   We need to dispel condemnation and outdated legalisms but project mercy and forgiveness.

We also need to change, especially in the Catholic Church.  Too many times, the Eucharist is seen as a trophy to be denied those who fail to comply.  While protection of the Eucharist as a sacrament is critical and proper reception a prerequisite within the heart of all sinners, we still must realize the Eucharist is Christ himself. (from a Catholic perspective).   If Catholics truly believe this, then we must also be open to seeing the Eucharist as a source of healing for sinners.  Christ himself said let the sinners come to me!   To openly forbid Christ to the masses is comparable to when the apostles tried to shield their tired master from his flock.  Did Christ not rebuke them for this?

The Church needs to reform its standards on reception of the Eucharist for divorced and remarried couples.  This does not mean that the Church is recognizing divorce, or re-marriage without annulment, but it is letting sinners receive the sacrament.   Yes, the Church can educate the individual not to receive to one’s own damnation.  The Church can teach the people that one needs the sacrament of confession in case of mortal sin and should keep their soul clean for the Eucharist, but the legalistic procedures need to be eliminated and a more pastoral approach incorporated into theology, sermons and daily life.

How many times has a person who has not gone to confession in case of mortal sin, fled the Eucharist, or laid their head low in the back of the church?  The fear and scandal of their sin has pushed them away, but they are told to stay away from our Lord who can forgive them.   At that moment, fear and regulation should not exist, but love and mercy; the love and mercy of the Eucharist.  We must understand mortal sin exists, but death to the soul occurs when one openly rejects and hates Christ and has no room for change.  An incidental action, not life style, should and does not destroy a remorse soul.  True remorse exists in many re-married, divorced, homosexual or causal sinner’s lives.   They should not be denied the Eucharist but should go forward, with remorse and intent of sacramental confession when time permits.

The Eucharist is for sinners.  No one is perfect.  Christ related the story of the Pharisee and the sinner.  How many of us see ourselves as paradigms of our Christian community and boast of our accomplishments or what parish board we are on or supervise?  How many of us in those capacities are infected with a nasty and petty attitude towards others?  Gossip, jealousy or pride overrun many communities or parishes with such individuals.  Yet, these individuals are worthy to receive and partake but the sinners in the back of the church who acknowledge their sins but due to legalistic norms, fear reception of the Eucharist are not?  Did not Christ say that God heard the prayer of the man in the back of the temple before that of the Pharisee?

So the Church, without compromising the sanctity of the sacrament, must also approach reception of the Eucharist from a pastoral view as well that does not undermine sanctity but emphasizes also that the Eucharist is Christ and that Christ is love and mercy.

I am not condoning that the Eucharist should not be respected or that anyone can receive the sacred Body and Blood of Christ, (symbolic for non Catholics), but the Church must approach the many legalistic obstacles to reception and re-evaluate.

 

So Where to Draw the Line?

We know liberals have taken the initial write up of the synod as an open invitation to change Church doctrine on divorce and homosexual relations, but the Holy Spirit has closed these things off, even within the revisions, the Holy Spirit manifested himself.   Under the guidance of Holy Spirit, Pope Francis is approaching many things more pastoral and Christ like, but there still must be a line.  Understanding, mercy and forgiveness can be applied, but truth must still be guarded.

This truth lies in the fact that many remarried couples, those who co-habitate, or those who live in unnatural and homosexual relationships are not repentant.  They have no intention of reforming their lives nor feel any guilt or sorrow for their past.  For those who wish to advertise and promote their illicit behavior, then those should not be permitted the Eucharist.  If they sadly wish to leave the confines of the Church over these illicit actions, then the Church must allow them to leave of their own free will.  We can only prayer for them.

What I ask is simply to leave it to the discretion of a case by case basis to the parish priest.  For those who are knowingly in cohabitation, remarried or in homosexual relationships, then allow the priest to determine the rule or norm for individual cases.  Only the parish priest would know the situation and who is truly repentant or struggling with vice.  He would also know those who may have no firm desire to change.

As for remarried couples, divorced and homosexual, the choice to receive should be open to them but with strong guidelines.   There are so many subjective elements to why someone is divorced or why someone remarried but denial of the Eucharist should not be one of the punishments.  Many individuals who remarried long ago, may now feel the guilt but the reality of their lives together with another person, while not condoned, should at least be understood.  Maybe the grace of the sacrament and frequent confession would be the best thing for these individuals?   Leaving them at the curb, as broken, and denying them the Eucharist is not helping their soul.  Again, let the pastor determine the situation on a case by case basis.

But how do we know the true intent of people?  We do not, that is why until we walk in someone’s else shoes, we cannot judge worthiness of the Eucharist for one or the other, for if we judge, then we realize none of us are worthy to receive the Eucharist but only through the friendship of Christ.

Conclusion

So in conclusion, we are trapped by two extremes.  One of a legalistic outdated system that over emphasizes awe and a liberal indifferent system that emphasizes no respect for the Eucharist.  The middle ground is respect but also pastoral common sense that views the Eucharist as God, Creator, and Omnipotent Being, but also as Father, Brother, Savior and Friend.

We cannot change the sin, but we can better love the sinner.  In many ways the hierarchy has failed in these cases, and in many more cases, the liberal war drum of modernism has echoed through the halls, but we must maintain a middle ground that is faithful to the teachings of the church and also open to the ministry of Christ which is understanding, mercy and love.  We as a Church must remove the Pharisaical Legalisms of the Pre-Vatican II Church and see Christ more personally in what we consider proper for reception of the Eucharist.

Whether Protestant, Catholic or Orthodox, these issues of the modern family affect our Churches.  How should we incorporate non-traditional families without condoning their sin?  This is difficult.  I laid a few suggestions above for the Catholic Church in eve of the Synod in Rome, but I am sure other congregations have different protocols.   Whatever the protocol, I know two things.  First, we cannot alter dogma for comfort, and second, we cannot allow legalistic outdated laws determine pastoral care.

If you would like to learn more about our Christian Counseling Certification Program, then please review

Mark Moran, MA

Christian Unity and Communion: Christian Counseling Training Program

Posted on by Dominick Flarey

Christian Unity and Communion: Christian Counseling Training Program

Christian Unity and Communion is a difficult subject to breach because of multiple theological divisions and the multiple social reactions to unity.  Some groups wish and desire that one Church emerge and others seem to relish the disunity via their hate filled speech against other denominations.

Is it possible?  Does it matter?

First the later question.  Christ calls for all to be one.  St Paul further reprimanded Christians for those who decided to follow him or other apostles, but reminded them that Christians are called to follow Christ!   Division is unnatural to Christianity because Christ is the natural head of the Church.  So yes, Christian unity does matter!  

It is an insult to the sacramental nature of Baptism which unites all in one Baptism and one Christ.   Through Baptism one becomes a member of Christ’s Church and an integral part of the Mystical Body of Christ.  This sacrament is so unifying, that even in petty divisions, all Christians are unified in a supernatural way that is beyond denominations and physical borders.

Yet an outward manifestation of this unity ceases to exist.  There are a multitude of divisions between Catholics, Protestants and Orthodox.  Some of these divisions involve petty man-made customs, while others involve serious theological differences.   Christ, however, is pure truth.   He is not a division of truth and demands his children to come together under his name.   So the issue of reunification does matter and it is critical.

In the latter half of the 20th Century, Ecumenism took central role in mainstream Christian denominations.   A search for mutual teaching and oneness in Christ motivated many to bring church leaders to dialogue. 

In this dialogue, the Second Vatican Council of the Catholic Church looked at its relation to other religions but most importantly its relation to the East and Protestantism.   Common core beliefs were acknowledged and the beauty of the various traditions within those two groups were analyzed.

In response, main stream Protestant groups began to look at the ties with the Western Church and Eastern Churches began new dialogue with the West.  This reached a pinnacle when the Pope and Patriarch of Constantinople mutually lifted the excommunications against each other that had lasted since 1054.

Also at the grass root levels of Protestantism, many non-denominational churches arose throughout America seeking unification with other Protestant groups.   These groups also welcomed Catholics and Orthodox but, despite this, these grass root churches seem to be more Protestant orientated in unification since many reject or hold in extreme bias against many Catholic and Orthodox teachings.

So, the desire to reunify does matter and it is a driving element in all three branches of Christianity.  Yet, is desire enough?

Is It Possible?

The first question if it is possible is the most troubling.  While Christian theology does teach that the sacrament of Baptism makes one a member of Christ’s Church, there still exists formal and physical divisions of Christ’s Church.   So, one can say theologically, in the most primitive sense, yes reunification is possible because spiritually the church is one via Baptism but things become more complicated when groups deny certain core elements of Christianity or create other ideas, yet still claim to be a follower of Christ.

What is orthodox? And how much of a core teaching must all adhere to in order to be unified with another branch?  Most Christians would contend that the first order of unification involves the teachings of Scripture regarding the divinity of Christ and his Resurrection.   Second, most Christians would adhere to the teachings of the first Ecumenical Council of Nicaea  in 325 which laid foundation for the famous Nicene Creed.  This creed lays the foundation for the apostolic faith, the Incarnation, Redemption and future of the church.  

The teachings of Scripture and the Creed are cornerstones of what is it is to be “Christian”.   This leads one to very interesting reactions within two different groups.  The first group is a very liberal group that seeks reunification at all costs.   This group believes in core values that define one as Christian and lists a pillar of truths that all Christians can agree with.   They believe that if these core beliefs are officially accepted by different Christian denominations, then a sense of union can exist.  

They, however, dismiss other “truths” as not core essential to the brand of Christianity but only to the local church and its own tradition.  Such liberal theologians as Rahner, and a younger Avery Dulles, all promoted a unified Church based on certain pillars of mutual acceptance but also room for disagreement on minor dogmas that reflect the particular denomination.   An example would be Marian doctrines found in the Catholic Church.  In a reunification, these dogmas would not be listed as necessary or uniquely Christian and an assent of belief would not be required for union between Catholics and Protestants.

The second group mentioned is a very conservative group.   Within this group there are extremists but also realists.  The extremist conservative group represent the very worst of our Christian faith.  This group  within Catholicism and Orthodoxy is very pharisaical and live by a codified law.   In many cases, they spark division based off of man-made traditions or speculative theology.  They are unmoved by human compassion but judge others by the law only.  Within this mindset, they see others that outside the Church as damned to Hell.

 Extremists conservative Protestants also exist that are governed by their own self and literal interpretations of Scripture.  Many of these Protestants have become prey to cultish groups that openly engage in spiritual warfare against Catholicism.   Some even go father, as in the case of the Westboro Church that condemns gays and lesbians to Hell.  

Within this second group; also exists a more moderate response to Ecumenism that is more conservative but also realistic.   This group acknowledges the reality of differences and the reality of common core beliefs, but refuses to demean ‘’lesser dogmas”.  In their mind, all truth is truth, even the smallest dogma found in Christianity is essential to its teachings.  The problem is which  dogma is true and which is not?  Protestants, Catholics and Orthodox will all disagree on the Immaculate Conception of Mary.   How important is this to Catholics?   Most Protestants believe that the Lord’s Supper is symbolic, but in a unified Church may be forced to accept the true presence.  Would Protestant groups accept this?   There are multiple theological ideals that define Catholics, Orthodox and Protestants beyond sacred Scripture and Nicaea.  In many cases, most conservative Christians disagree not out of pride, as the extremist conservatives, but out of genuine belief.  So how can there be true physical union?

I find myself in the moderate conservative camp.   Yes we share common beliefs that make us uniquely Christian but we also disagree on fundamental ideals that would require us to sacrifice what we perceive as truth.  If one knowingly sacrifices what they perceive as truth, whether true or not, then they turn on their conscience and who they are.  True ecumenism does not seek to compromise, like the liberal stance, but seeks true union through dialogue and theological discussion. 

Sometimes, false ideals or notions that once seemed to be a difference can be ironed out between two parties  if the discussion is done with reverence and prayer.   If a common ideal cannot be reached genuinely, then Catholic, Protestant or Orthodox groups must show mutual respect and hold to their truths.  Yet in doing so, acknowledging the common pillar of truth which is Christ.   The belief in Christ and our common Baptism is an initial step towards reunification.  While it is not physically manifested where we worship on Sunday, it is spiritually manifested when we share Christ to the world through works of mercy and love and when we respect each other’s differences.

This stance differs from the liberal stance in that it denies subjectivism.   The fullness of Christ’s teaching and faith is found in one Church, not many.  One Christian cannot say the Eucharist is a symbol while the other views it is the Body and Blood of Christ.  There is a truth and that truth we may never know, but these ideas cannot be swept under the rug as not important.  We must hold to our apostolic beliefs and unless exposed to the illumination of the Holy Spirit, we must hold firm to our traditions that have been handed down to us.  The liberals, in their zeal for communion, deny true identity and teach a dangerous subjectivism that erodes the truth of the apostolic faith for the convenience of communion.

The moderate conservative stance differs from the extremist conservative in that it does not believe God’s grace is exclusive to a particular group or that man-made laws and speculative theological formulas should cause division.  This does not mean we should not believe that our Church is the source of grace, it merely states that we  believe the mystery of salvation can be applied in non-conventional ways that do not stem from our particular bell tower.

This differs from the strict and unmoving beliefs of pre-Vatican II Catholics and many Eastern Orthodox.   The issue here is not that both parties have a true belief in their apostolic succession but the that they condemn each other to Hell.   They dismiss the common Baptism and wish to hoard the sacraments for themselves.  They seek to continue division between East and West over a prideful ideals of speculative or man-made theologies.    An ideal of Return Ecumenism exists between the two parties, where they expect the other group to come back to them.   The sad reality between Orthodox and Catholic is that a physical reunion is possible, yet this mentality prevents it from happening!

Not so is the case with Protestantism since the theological chasm is so wide, yet various letters of hate among Protestant groups that Rome is the whore of Babylon is not only non-sense but is also vile towards any true spiritual reunification of one’s common Baptism.

When Will Reunion Happen For All Christians On A Physical Level?

While we can say we are unified in one Baptism of Christ, a physical reunion for all Christians is not realistically possible under human hands.   Only the Holy Spirit can enlighten all Christians to one truth and one physical fold.  While some groups within Protestantism can find common ground or Catholics and Orthodox can one day physically unify, one must admit that for all three branches to agree would be a divine event.  For this reason, true reunion will come when Christ returns.  In the meantime,  we must embrace our common love of Christ and share it with each other via action not theological speeches.

Let us pray for union, be kind to our fellow Christians, seek the truth of the Holy Spirit and always remain humble in the graces that Christ has given us!

If you would like to learn more about AIHCP’s  Christian Counseling Training Program, then please review the program.  Certified Christian Counselors must be well trained in proper Ecumenism and sensitive to the needs of other Christians.   Christian Counselors have a unique way to spread the spiritual union of our faith with other Christians by sharing their wisdom and aide to spiritual children of any denomination that are in need of help and prayers.

This is why our program is called Christian, not Protestant, Catholic or Orthodox, but Christian!

If you would like to also learn how to become a Christian Counselor, then please review the program.

Mark Moran, MA

Certified Christian Counseling Program Presents: “A More Open Dialogue With the World?”

Posted on by Dominick Flarey

Certified Christian Counseling Program: A More Open Dialogue With the World?

Christianity, as it enters this century, has been hit hard by a variety of “isms” within our culture.   From secularism and materialism to humanism and atheism, the cultural revolution of the 1960s has taken strong root.   From these outward assaults on Christian values, Christians are attempting how to revitalize the Church and answer the call of the new generation without compromising itself.

Is Christianity a static religion or is it adaptive to change?  I think a middle ground solution to the question represents Christianity better.    Christianity is laid with the truth of Christ which can never change, but it is also a vibrant faith that has universally preached Christ to the nations.  This presents a true catholicity of the faith as Christ is worshipped in every tongue and celebrated through various traditions.

Yet, cultural change, the type of change initially pursued in the Enlightenment is an impossible compromise.  Terms such as “static”, “old fashioned”, “narrow-minded” and “outdated” are all common terms given to Christians and Christian Counselors. by secularist.s   Counselors may deal with a variety of modern issues that can never be compromised or accepted by true Christians.  In these sessions, the Certified Christian Counselor must represent the objective code of ethics against the subjective ideals of modern society.   Classical Christian philosophy and moral theology must become the stabilizing ingredient amongst moral chaos.

How can Christianity, if it is closed to such modern ideals, be truly open to dialogue in the modern world?  How can Christianity present a moral plan for the modern generation?   I believe within the Catholic tradition, Vatican II presented a clear response to the modern world.  Particularly in Guadem et Spes, the church fathers taught that Christians must proclaim the Gospel and no longer hide in the dark.   The previous conciliar church was very closed in its traditions and legalisms, but the council and document pushed for a more open dialogue with the world and to bring Christ to the market place.  This is why the nature of the council was pastoral and not dogmatic.  Instead of spewing anathemas  against the world, the church leaders wanted to engage the world.

This mindset was to not judge, but teach with love.  As Christian Counselors, is this not the biggest challenge sometimes?  To openly condemn actions against the faith can sometimes alienate the person from the healing power of Christ.  When we take Christ to the market place, we must not sacrifice truth, but pastorally we must not judge.  Instead we should seek to heal.

Pope Francis embodies this philosophy perfectly in his famous line, “who am I to judge”?   The Pope is not suggesting, as liberals hope, that truth is no longer truth or right is no longer right, but instead emphasizing on the mercy of Christ and the pastoral ministry of healing.

The Catholic Church was one of its biggest obstacles to its own self prior to Vatican II.  A legalist system of outdated fast regulations, sacramental prohibitions, and scrupulous morality based on an extreme element of punishment instead of love existed within its ranks.  This theology alienated many from the Church.  If Catholic, who can remember the strict observance of no food or drink before reception of the Eucharist?  Who remembers, if one committed a mortal sin, that their soul was now completely dead and unworthy of Christ in the Blessed Sacrament?  While these ideas seem extreme, they were hardly extreme if one considers the early penalties of the early Church!

After Vatican II, liberals hoped to interpret the change of dialogue with the world as an open buffet for subjectivism.  It wished to take away the shackles of Thomistic, ecclesiological and sacramental theology and replace it with a more democratic ecclesiology and open mindedness to new ideologies of the world.  Where once strict observance existed, they now seeked to go to the opposite extreme before the council.

However, it was soon apparent, that the Catholic Church’s new dialogue with the modern world was far from as liberal as they wished.   Paul VI in Human Vitae, and the long tenure of John Paul II showed that a more moderate road was chosen.   While old and outdated traditions and regulations were removed, the Church would still remain orthodox to moral objectivism.  It would dialogue with the world in a more pastoral way, but it would not sacrifice or compromise morality.

Protestantism, also, reflected this.  While Protestantism is not as dogmatic as Catholicism and does not have the large councils and declarations, the Protestant Churches still realized the importance of modern dialogue with the world.  The Protestant denominations stood strong against the sexual revolution and its subjective morality.   Throughout America, a variety of grassroot Churches emerged that emphasized the importance of rebirth in Christ.   The old “puritan” condemnation of the sinner, has been replaced with ” love the sinner, hate the sin”.  Large and small non-denominational churches opened across the United States as individuals revoked past sinful lives with the open and easy mercy of Christ.

This pastoral response to the secular and atheistic world preaches a dialogue of love that remains true to Christ’s teachings, but removes us as judge and executioner.  Christ alone knows and understands each person ever created.  He alone will judge.  Did he not tell the Pharisees and elders who were about to stone Mary, that those without sin can cast the first stone?

So how can Christian Counselors apply this to modern day ethical situations that challenge the orthodoxy of Christian teaching?  Let us look at a few cases.

First, there is the issue of homosexuality.   A new dialogue is needed with the homosexual community.  The Church can no longer condemn them and cast them away from the light of Christ’s mercy and healing.  New dialogue requires new ways of thinking and approaching the issue.   Sole condemnation of the sin is not the Christian way.  Condemnation was a school of thought of a previous generation that over-emphasized the sin and punishment.  Yet, in the same breath, we also have a school of thought that over-emphasizes the love and mercy of Christ and totally ignores the sin.   These two extremes cause serious issues in dialogue.  One attempts to judge, the other ignores and alters the identity of the faith.    One can see this type of extremism from such individuals in the Westboro Baptist Church and other liberal communities who marry homosexuals.  Both extremes are equally dangerous.

In such dialogue, the Catholic Church has made huge strides in finally admitting that homosexuality is not a choice.   The official Catechism of the Catholic Church teaches that homosexuality is not a sin in itself but when only acted upon.   The temptation, the feeling, the thoughts are all temptations.  The Catechism encourages homosexuals to continually pray, fast and receive the Eucharist for spiritual graces.

There is a common teaching in Protestant circles as well.  Without compromising the sinful nature of such acts, the Protestant Churches also call for a pastoral response; a response that does not reject or hate but instead one that seeks to heal.   It is clear that the days of condemning people to Hell is no longer a proper dialogue for Christians to have with the world over moral issues like this, but instead, to present a more Christ-like approach.

One last issue addressed here, of yet many to even mention, is the culture of death.   The Catholic and Protestant Churches continue to support the rights of the unborn.  This is a non-comprisable position but it does not mean Christian Counselors cannot engage the society of death, or those confused, in a more Christ-like manner.

In approaching the society of death, Christians must set good example.   As a young girl makes her way to an abortion clinic, should she be condemned, spat upon and jeered at?  How about instead trying to understand the young girl’s situation and trying to pray for her.   Or how about preaching love and understanding instead of hate in an attempt to convince her to choose life?

The same is true with the elderly who consider euthanasia.  Instead sitting at a philosophical pulpit, why not attempt to understand the person’s grief?  Why not pastorally care for them not merely physically but also spiritually and emotionally.  The spiritual depression of terminal illness is beyond any of our comprehension unless we experience it.  The pain that accompanies it as well can overwhelm a person.  Yet, do we visit the sick as Christ commanded?  Do we attempt to care for the soul as well?  Or are we more concerned only about the philosophy of  a person who wishes to die or not die yet do nothing physically and let them decay in solitude?

In conclusion, the new dialogue to the world is not about changing the essence of Christian doctrine, it is about re-emerging from a defensive condemnation state and actually living like Christ.   By example we convert, not through anathemas.  We live in a pluralistic society and cannot like in the days of Christendom expect complete conformation of individuals to one creed.  We must be respectful, yet firm.  Ultimately, there is nothing in the Christian dogma that needs changed, it is just how we portray ourselves to the world and that is something we should all reflect on.

If you are interested in learning how to become a Christian Counselor, then please review the program.  Thank you for visiting our blog and if you have any questions, please let us know!

Mark Moran, MA

Christian Ecumenism and One Church? Program for Christian Counseling Training Thoughts

Posted on by Dominick Flarey

Christian Ecumenism and One Church? Program for Christian Counseling Training Thoughts

This May, the Patriarch of Constantinople and Rome meet in remembrance of the historic meeting of Paul VI and Patriarch Athenagorus.  Mutual excommunications were lifted and a fresh breath of air entered into the lungs of the Church.   I say Church because in reality the apostolic tradition of East and West is one Church.  Despite the schism, the “two churches” share the identical apostolic tradition of faith.  While the faith is expressed differently, the two profess the same core beliefs.  They share the same sacramental system and core dogmatic beliefs.

There is great hope in this coming meeting in Jerusalem.  Both sides realize the error of the schism and understand that the fullness of Christ’s Church can only be accomplished via reunion.   Yet, grassroot prejudice, historical hate, and anti-Christian feelings on both sides create barriers.  Perhaps these barriers are greater than any dogmatic barrier?

From the Orthodox side, Andrew Estocin writes about this coming meeting in his article, What Orthodox Christians Can Learn from Pope Francis  .  The article is an excellent stepping stone for Orthodox to become re-acquainted with the West and its historical ties to the Patriarch of Rome.

He writes:

The world will be watching from May 24-25, 2014 as Ecumenical Patriarch Bartholomew of Constantinople and Pope Francis welcome each other in Jerusalem to observe the anniversary of the historic encounter between Pope Paul VI and Ecumenical Patriarch Athenagoras and the subsequent lifting of mutual anathemas. The main focus of the many scholars and reporters who will cover this event will be the elusive question of “Old Rome and New Rome” that is the question of unity between Roman Catholic and Orthodox Christians. However, hidden amidst all this media coverage will be a unique opportunity for Orthodox Christians to follow the example of Ecumenical Patriarch Athenagoras of blessed memory and to meet the Pope of Rome again as if for the first time.

To read the entire article, please click here

Yet, Estocin fails in the very end to convey the hope that is needed.  After listing the many qualities of the Roman Pontiff and how Orthodox can learn from him, he then falls back into old habits, as he refers to the Orthodox Church as the church and how true ecumenism can never reject truth.  What truth regarding reunion is being rejected?

Is it the Filioque?   A Trinitarian Riddle at best?  Does the Holy Spirit proceed from the Father and the Son or just the Father?  Does it matter?  Is it dogma?  Does it affect  one’s salvation?  Or maybe he is referring to the issue of divorce?  Both Orthodox and Catholic believe in the permanent nature of marriage, but the Orthodox permit divorce due to infidelity.   This as well is scriptural based but is it really that big of an issue?  Each Church, before the schism, handled its own internal affairs of its members, so why would it matter if West followed on procedure and East follows its own procedure?   Maybe he is referring to the differences of Rite?  But is this not the catholic nature of the Church?  Many cultures and expressions but one truth?   The East already exists within the Catholic Church through the Eastern Rites and there is no issue.   So again, I ask what is the issue of reunification at the doctrinal issue?  The author of this article does not say.

Maybe the issues are more Ecclesiological?  Yet again, the role of the Roman Patriarch in the ancient Church as a first among equals was never debated.  In fact, theologians do not have issues with this ancient arrangement.  The sticking points become more apparent with the natural evolutions of the two traditions.  The Pope as the primary Patriarch in the West become more centralized while the Eastern Patriarchs remained more autonomous.   The dogma of Infallibility only emphasized a more greater centralization in the West at Vatican I.

Can the East accept a more centralized system.  The answer is no and they do not need to.  They must remember that the Pope is also the Patriarch of Rome and how he runs his church is a tradition within itself.  It does not reflect upon the administration of the universal Church but only the Western church.  As the successor of Peter, and first among equals, he does carry a special charism that is not repugnant to Eastern thought.   He has the special charism of Infallibility not to bully other Patriarchs but only in time of great need to unify the Church.  Usually clarity of issue was resolved via council in which the East historically partook in and would also today play a large role in a unified Church.

Infallibility is not even an issue since it has only been used twice!  Once for its official proclamation and the second regarding the Assumption of Mary, which the Orthodox believe and celebrate as well under the name, the Dormition.

Yes, if the two traditions can get by the non existent issues, then capturing the grass roots of people will be the final hurdle.  Something that has thwarted several other reunification efforts before.

What About Reunification in the West?

Since we are on the topic of reunification, what about issues in the West?  This is a greater problem because the two traditions labeled as Catholicism and Protestantism stand apart on a variety of doctrinal issues.  Since Protestantism is so diverse, each case needs to be looked at individually.

The Anglican Church which initially retained its apostolic roots was a Schismatic church under Henry XIII.   He remained a Catholic in thought, but refused to bow to the Papacy over an annulment issue over his marriage with Anne of Spain.   Under Elizabeth and Cromwell, the Church of England became Protestant.  However, it retained bishops.  In recent history, many Anglican ministers and bishops have become Catholic because of the issue regarding the ordination of women.   As long as the ordination of women exists in the Anglican Church, there will be no reunification with Rome, but there may be a handful of “Oxford’ type converts that may reunify with Rome.  Yet, while many will reunite with Rome, it will cause more division within the Anglican Church in England and its American counterpart, the Episcopalian Church.

Lutherans where the first to be labeled Protestant because they protested at the Diet of Worms.  Led by Luther, they sought to reform the Church and revitalize Scripture.  They renounced the priesthood, the papacy, the sacraments, except Baptism and the Lords Supper.   Luther, however, rejected the idea that the sacrament of the Eucharist was truly the Body and Blood of Christ but merely Christ’s spirit was present within the bread and wine.  Hence Luther’s doctrine of Consubstantiation came into conflict with the Catholic doctrine of Transubstantiation.  Other issues regarded salvation via faith or works.

In recent years, gaps in theology have greatly diminished between the Western Church and Lutheranism.   Many find the word game of salvation by faith or works to be obsolete.  Both traditions have affirmed that salvation is through faith in Christ and any good works are done through the grace of the Holy Spirit.   Both traditions realize that works are important but are merely reflections or fruits of faith.  True faith produces works.  Both traditions reject, the Pelagian ideal that man can earn his own salvation.

Since Vatican II, the Catholic Mass and the Lutheran Service is very close in practice.  Lutheran ministers wear a collar as do Catholic priests.  If issues regarding the Papacy, Sacraments and Scripture can be ironed out, then a possible reunification could happen.  This was not even a thought prior Vatican II in the 1960s!

The Calvinist rooted Churches of the Reformation era pose a larger challenge.  Calvinist rooted communities have a greater dogmatic divide with the Western Church.  There is a greater misgiving to venerate the saints, a stronger resistance to a priesthood and a greater push for “sola scriptura”.  Other dividing points regards the Eucharist.  The Eucharist in these circles is regarded as only a symbol.  Which is an even greater divide than what Lutherans propose in contrast to Catholic teaching.

American Protestantism has also created Christian communities that are even at a greater distance from Rome.  Clothed with ideals of democracy, these early communities found anything Roman to be foreign to the ideal of American life.   In fact, the early Nativist parties found the threat of the Papist to be a grave concern for American life.  The 19th Century in America is plagued with bias and prejudice towards the Catholic immigrant.  It is a great stain on the American dream of religious freedom.  Yet this is the environment and history that has led to division and false claims regarding the Catholic Church and the American Protestant.

At the grassroot levels, there are many Protestant Churches that are not only doctrinally at odds with Rome, but also personally.   The Baptist Church is a Church known for its great love of Christ and scriptural observance.  It is a supportive community and one that is proud to take Christ to the market place, yet the differences between Baptist and Catholic may never be reconciled in our age.  Some of this is due to misrepresentation, while some is also due to mutual prejudice.

Like the Baptist and other American Churches, the Non-Denominational Churches are among the most hostile towards Catholic doctrine.  I say hostile not to show contempt but portray the truth.  From a point of doctrine, there are disagreements regarding Scripture, the Papacy, the Sacraments, and Mary.

Again part is due to misunderstanding.  I am not condoning one movement over the other, but it is important to note that many Non-Denominational Christians were either brought up Catholic in the Post Vatican II Church and lost their faith, or were never Catholic and taught false ideas about the Catholic Church.  Among such false ideals that prevent unification is the fabrication that Catholics worship Mary and the saints, or that the Pope is the anti-Christ.   This type of vehement slander will never permit re-unification.

However, the Non-Denominational movement while sometimes misled regarding Catholic doctrine is still nonetheless a vibrant community within itself.  If one does not hold to the ideal of a hierarchy, the sacraments, or veneration of the saints, then this is a Christian community that lives and breathes off Scripture and the Holy Spirit.  Christ, as all Christians believe, is the center of their worship.   If anything, the Non-Denominational Movement has brought attention to the mainstream denominations the importance of spiritual vigor and the need of scripture in everyday life.

With so many issues, I cannot within the realm of reason, see reunification with most of Protestantism and the Catholic Church.   Christ wills all his Christian children to find union and share the faith, but one cannot practice a false ecumenism that tears at the roots of one’s belief.

Yes, Christ should be enough but how can a community celebrate Christ together, if they differ on the meaning of the Lord’s Supper, veneration of Mary, and the need or lack of need of the sacraments.

In this imperfect world, I think we can only hope for an imperfect visible union.   We can share the common core beliefs of the Apostle’s Creed and share in the life of Christ at mutual prayer services.  We can work together in the service of the poor.

Most importantly, despite impartial union, we do share in one Baptism which is Christ.  This Baptism makes us all members of the Mystical Body of Christ.  In this way, albeit not perfect union, we still are part of the same Church in which Christ is the head.

So, I do believe we must hold firm to our particular beliefs and not sacrifice them.  Unlike the Orthodox and Catholic Church which can reunify, the West and Protestantism must find a common union in Christ which will have to be the glue that holds together an imperfect union but a union nonetheless via Baptism.

If you are interested in learning more about Christian Counseling or would like to take courses in Christian Counseling, then please review the program.   The program is for Catholics, Orthodox and Protestant alike.  It is Christian and focuses on core beliefs that all Christians can share.

The purpose of the Christian Counseling Program is not to pursue one denomination over the other but to share the common tradition of Christ and to take Christ to those in need.

If you have any questions regarding our Program for Christian Counseling Training, then please let us know.

AIHCP

Christian Counseling Training Program: “Sexual Atheism”

Posted on by Dominick Flarey

Christian Counseling Training Program: “Sexual Atheism” and Christian Moral Compass Regarding Sex Outside Marriage

Christians are losing their moral compass.  Eroding away at the core of Christian values is humanism and self gratification.  It comes in the way of mass media and an indifferent value of morals that bases the wrong of an action on the basis of injury.  If noone is hurt, then it cannot be wrong?

This type of moral indifference and mass humanism has led to the coining title “sexual atheism”.  Where Christians profess God in everything but sex outside marriage.  In their minds, God does not care about sexual sin.  The sin of Sodom us a distant memory.

As long as I give to the poor, care for others, read the bible and go to church, then all is fine.  God does not care what I do with others in the shadows at night.   This type of thinking has infecting many Christians.  The article below discusses it.

“The guy sitting across from me is a professing and practicing Christian. He drops by my office unannounced today to talk to me about his new online dating life. Specifically, he wants to talk about the over-willingness of Christian women he has encountered on several of his dates who want to jump right from a very public conversation and vanilla latte at Starbucks to very private whispers and physical exchanges between the sheets back at his place.”

To read the entire article, please click here

While it is human nature to desire, we cannot dismiss the evil of sexual sin.   A good Christian Counseling Training Program will acknowledge that we fall, but when we do fall, we acknowledge the sin and try not to sin again.   Sexual atheism does not even acknowledge or seek to change.

We must as Christians not allow our conscience to become lax or improperly formed but must be ever vigilant in our examination of conscience and acknowledgement of sin.  God understands the difficulty with the sins of the flesh, but he expects us to try and change inappropriate sexual life styles.    Are these not the words of Christ to Mary the prostitute.  He told her to repent and sin no more.  He easily forgave the sin but expected one to acknowledge and repent.

Counselors trained from a good Christian Counseling Training Program need to help their spiritual children form good and vigilant consciences that reflect scriptural teaching that mirrors the commandments of God.  The conscience should continue to patrol one’s moral actions and when one fails, to push within an acknowledgement of failure and repentance.

Secular Humanism rejects this premise and like the serpent promises one to be the god of their own sexual impulses.  Instead of giving to God our body as he intends us to use it, we seek to gratify our senses as our own god.  While it is easy to understand the nature of hormones and the sexual urge to reproduce, we can still focus on strengthening our will to fight temptation through fasting.

Atheistic Psychology denounces this type of sexual repression.  The reality is that sexual repression is not to be confused with a practice of virtue.  How can something that is noble and good be repressive to our overall health?  It is today and modern society that see sexual control as foreign, odd and out of place before marriage.  Yet they fail to realize the reason for sexual control and the downward trodden path the sin of lust leads to.  God understands our fallen state.  He is patient and compassionate but he also understands the danger of unchecked extremes.  This is why he has wisely taught us how to use the gift of sex for ourselves and our partner in the sacred state of marriage.

God also understands the integral part our sexual expression plays beyond mere pleasure but towards love and ultimately propagation.   Sexual promiscuity and unchecked desires lead to distorted views on sex and love as selfish means to one’s end-reducing the other person to an object.  It is also devalues the sacred nature of the act to mere pleasurable action no less sacred than a back rub.

Christian Counselors must not just teach something is wrong but why it is wrong and why God intended it to be utilized a certain way.  In this way the forming of conscience which is of the will can properly work in union with the intellect in decision making.  We must guard the youth from this new assault of sexual atheism.

We must also applaud the virtue of purity and not see it as a psychological act of sexual repression but a noble and true route to salvation where man controls his animal impulses and acts more like one made in the image and likeness of God.

If you are interested in learning more about our Christian Counseling Training Program, then please review the program at your leisure.

To become certified one must merely complete the required courses.  Qualified professionals can then become Christian Counseling certified. Christian Counseling Certifications last three years.  Re-certification involves academic and professional hours within the field.

Qualified professionals include ministers and licensed counselors.   Other qualified members can have general social science degrees including history, counseling, sociology, health care, psychology, theology and pastoral care.

Thank you for your interest in the blog and program. If you have any other questions regarding our Christian Counseling Training Program, then please let us know.

Spiritual Sloth and How to Become a Certified Christian Counselor

Posted on by Dominick Flarey

Spiritual Sloth and How to Become a Certified Christian Counselor

Spiritual sloth is a deadly thing.  As one of the seven capital sins it can lead the soul to  many vices.  According to Pope Francis, spiritual sloth is also a threat to apostolic zeal.  It can strip the soul of the zeal and energy to not only care for itself but also one’s brother or sister in need.

Like any vice, we must be alert and aware.  Sloth can quickly make work on an industrious soul’s pray life and divert the soul’s attention to other worldly things or play on the body’s condition.  It can be as innocent as a day without a morning pray or sleeping in instead of going to church.  It can work its way into the soul and create a habit of sloth instead of isolated incidents.

This is why we must be vigilant in our spiritual hygiene.  We must care for our soul with regular doses of scripture, grace and the sacraments.   We must strive to force ourselves in moments of desolation to feel for God even if the reward of his presence eludes us.  I promise you, his presence is there but we are spiritually growing.

The article below has more on this subject.

“In his homily on Tuesday, Pope Francis lamented the many Christians who close the door to God’s grace out of spiritual laziness, urging them to instead receive healing from the Lord so they can spread the Gospel.

“This is the disease of sloth, the acedia of Christians. This attitude that is crippling the apostolic zeal, which makes Christian people stand still and at ease,” the Pope exclaimed in his April 1 Mass.”

To read the entire article please click here

Pope Francis is emphasizing the need for us to also remain industrious in our spiritual zeal for others.  We need to remain ever aware of the need of others and not allow this type of spiritual sloth to overcome us.  How many times do we sit in comfort when our brothers and sisters suffer?  We need to take time a week to help others, donate to others and bring the Gospel to others.  Spiritual hygiene is not just a personal goal but a social goal.  As Christians we belong to the Body of Christ which is a very social element.

Thank you for your interest in our blog.  If you have any interest in learning how to become a certified Christian Counselor, then please review.

Our program is excellent for ministers, lay apostles, church counselors, or spiritual advisers.  Counselors who wish to present the Gospel with counseling are also encouraged to review the program.

The program consists of core courses in Christian Counseling.  Once completed, qualified professionals can apply for certification.

If you have any questions on how to become a certified Christian Counselor, please let us know.  In the meantime, avoid spiritual sloth and remain spiritually industrious in your spiritual maturation.

With Time and Grace God Can Help Good Change

Posted on by Dominick Flarey

The article, “No Quick Fixes in God’s Plan”, by Cortni Marrazzo states

“The beginning of a new year is so full of possibilities. I personally love this time of year because I always love a fresh start.”

American Institute Health Care Professionals’ insight:

This article looks at how New Year Resolutions come and go, but it takes more than a quick vow to change something or a few days.

 

If we are targeting a vice, we need to focus on eliminating and not become distraught when we fall, or too eager when we succeed.  Habits are difficult to overcome.  Quick fixes are a myth.

With God, we grow and part of the journey is overcoming our sinful nature and reflecting the will of God.  This takes time.  It also means a lot of bruises, but God understands this and the harder we try the more he blesses us.  When we do fall, we get back up and his loving hand is there to lift us.

 

In moral theology, when one is trying to remove themselves from a sinful habit, the chance of a habit reoccurring is understood.  This can reduce the culpability of the agent.  God’s mercy is thrown at us if we have even the slightest intent of changing and if we fall.  God understands that vices and habits are hard to change.  As a man, Christ experienced the ways of the world, and as God and man, he understands the struggles we go through.

 

If you are interested in learning how to become a christian counselor, then please review the program.  We also list an info page on our website on how to become a Christian counselor and other requirements needed.

 

#howtobecomeachristiancounselor

See on www.crosswalk.com

Advent as Grateful Waiting for God’s Gift of Spiritual Companionship

Posted on by Dominick Flarey

The article, “Advent as Grateful Waiting for God’s Gift of Spiritual Companionship”, by Donovan Ackley III, Ph.D. states

“Waiting has been a powerful spiritual theme in my life, especially with regard to decades of delay in being able to live as a fully adult man, delayed for decades as a transgender person stalled by both doctors and religious mentors in a wilderness experience of confusion and falsehood.”

American Institute Health Care Professionals’ insight:

Christian Counselors await the birth of Christ, like all Christians.  Advent is thus a time of waiting and preparing ourselves as the patriarchs of old awaited the coming of the Messiah.

Spiritual reflection, fasting and good works are an important element of Christmas, especially during the Advent season where we re-celebrate the birht of Christ. Those who are thinking of becoming a certified Christian Counselor can help prepare their spiritual children during Advent.  Whether Protestant, Orthodox or Catholic, any form of spiritual preparation is acceptable.  Advent or in the Eastern Church, Phillip’s Fast does not need to be just for one form of Christianity but can be shared by all, as one Church prepares for the coming of their Savior.   While the spiritual preparation is not as intense, as for Easter,  one should remember it is still a spiritual time.  The amount of parties and Holiday sensationalism sometimes switch the time of preparation as a time of celebration.

The reality is that the Christmas season starts December 25th, in which the Eastern Church proclaims, Christ is born! and our response, Glorify Him!

If you are interested in becoming a certified Christian Counselor, then please review our program in Christian Counseling.  By simply taking the core courses in the Christian Counseling Program, those thinking of becoming a certified Christian Counselor can become certified.

The certification can be renewed after three years.  Within those three years, the certified Christian Counselor must take fifty hours of continuing education and practice five hundred hours worth of Christian Counseling.

In the meantime, if you are thinking of becoming a certified Christian Counselor, then please review our site and blog.  If you have any questions, please let us know.

#howtobecomecertifiedaschristiancounselor

See on www.huffingtonpost.com

A Christian Counselor’s Perspective on the Dangers of Pornography

Posted on by Dominick Flarey

The article, “A Christian Counselor’s Perspective on the Dangers of Pornography”, by Chris Chandler states

By Chris Chandler, MA, LMHC, CSAT-C , Seattle Christian Counseling, PLLC References “Wired for Intimacy” by William M. Struthers, Ph. D. What’s so bad about porn?”

American Institute Health Care Professionals’ insight:

A very good article from a Christian Counselor about the evils of pornography–the supposed victimless sin.
The reality is as the Chris Chandler points out, it objectifies the participants as well as men and women in general who perform in these vile acts.  It also defiles the intimacy of the sexual union and makes sex a sport instead an act of love.

The people themselves commit fornication and also sin in their corruption of others.

The fact is pornography is far from innocent and is an ever growing evil as it takes people to greater depths of moral deprivation.  If you are a Christian Counselor, how do you deal with this habit among your spiritual children?  Like any sinful habit it can be a trying time as pornography can dominate the soul and ruin relationships.  Christian counselors need to focus on the healing Spirit and pray together with the person.  If Catholic, frequent confession is advisable.  For both Catholics and non-Catholics, meditation, pray and scripture are key to finding purity.  If the person falls, get back up without shame, and know the Lord sees your effort and will eventually cleanse you.  Many times, falling teaches us that we cannot defeat a vice without the Lord

For those interested in becoming a Christian Counselor, please review the program

#howtobecomeachristiancounselor

See on bellevuechristiancounseling.com