Forgiveness is a key concept within the Christian faith and embodies the message of Jesus Christ. Christ teaches us to love our enemies (Mt 5:43-44). In Luke 6:27, He states to do good for those who hate you and in Matthew 5:39, He tell His followers to turn the other cheek for those who persecute you. He reminds His followers that if one does not forgive the sins of others, then the Father will not forgive them of their sins (Mt 6:15). Again, on the cross, showing the ultimate example, Christ begged the Father to forgive those who crucified Him crying out “Father, forgive them, for they do not know what they do (Luke 23:34)”.
It is clear that the message of Jesus Christ is to forgive others for the trespasses against oneself. This core principle is perhaps one of the hardest elements for many to practically apply in Christian life. It is very difficult to forgive an ex spouse, an assaulter, or someone who has financially wronged or cheated another. Furthermore, for many in war torn areas, it is near impossible to forget past genocides and past wars that has led to centuries of feuds between families and nations. To some, the Christian notion of forgiveness seems impossible to apply to everyday life. In fact, it seems to almost ask Christians to be pacifists to the extreme and not even defend self or protect others. The truth is not never forgiving nor forgetting justice, but in a point between satisfies both demands. Yes, Christians are called to forgive even those who physically persecute them but they are expected to abandon notions of justice or self respect. Did not Christ say during the Sermon on the Mount that “Blessed are those who hunger and thirst for righteousness, for they will have their fill (Mt 5:1-12)”?
A time to forgive and move forward. Please also review AIHCP’s Christian Counseling Certification
When choosing to find God’s grace to forgive another, it is important to dismiss false notions about forgiveness. According to Curran, forgiveness does not mean one is condoning the action or behavior of the person, nor does it entertain the idea that the relationship will improve or that one must remain in the relationship, nor does it mean one’s emotions tied to the event will vanish, nor does it mean one surrenders one’s right to be angry, nor does it mean one must forget the action as it it never happened. Forgiveness, according to Curran, is not pardoning a person and dismissing the hope of justice, nor does it mean condoning the action and not finding reprehensible, nor does it mean one must maintain any type of relationship with the person. It is important to differentiate the term forgiveness from pardoning, condoning or reconciliation.
Stages and Process of Forgiveness
While fulfilling Christ’s mandate to forgive others, forgiveness sets one free from the bitter fruits of revenge and self decay of hate. Hate eats away at the person and leads on down a dark road of sadistic and evil thoughts and potential actions. In many ways, Christ is hoping to save His children from becoming the very thing that harmed them. It is said, that if one seeks revenge, then to dig two graves and this is so true. Christ understood the freedom that forgiveness gives to oneself.
Biles discusses many reasons why one naturally pushes the saving grace of forgiveness before undertaking the long journey of experiencing it. Much it has to do with our own broken nature and pride even when we are the offended party. Bile states that many refuse to forgive because they believe the myth that forgiveness requires reconciliation. In addition, individuals may look to “save face” and feel it is beneath them to forgive something so wrong committed against them. They may see forgiveness as a symbol of weakness. Others may feel the offender must complete a series of tasks to demean themselves or show satisfactory restitution to one’s ego (2020, p. 61). Pride can play a large role in not permitting the stages of forgiveness to finally blossom.
Biles also referencing the powers of the emotions of anger and disappointment. With anger, the emotion is justified but over time it stifles any change of heart. This when anger becomes toxic to forgiveness. It is fine to feel this emotion but to allow it to dominate decisions keeps one chained to the offense. Furthermore, disappointment can lead one down a trail of becoming the other person’s judge and jury. While it is OK to be upset and disappointed in poor actions of others, it is not OK to decide what that disappointment dictates in terms of reparation. What is just and what one wants can be two very different things (Biles, 2020, p. 62).
Through one’s faith in Jesus Christ and the grace of the Holy Spirit, one can embark on the journey and process of forgiveness. One can finally grant oneself peace and freedom from the offense and offender. One can offer to Christ forgiveness as a gift and allow it to free the soul from the darkness of the action. It can allow the person to move forward with that peace and freedom to focus on other things and not be tormented by the past. It also ends the cycle of the offense. It releases the eye for an eye mentality and ends the cycle of perpetual violence. Hence according to Biles, forgiveness is a gift from Christ. We must accept it, yield to it and allow it to redirect our energies in positive ways (2020, p. 72-73).
The process is not only a spiritual process but also a psychological one. According to Curran, the first stage involves identifying the perpetrator and transgression. This involves accepting the negative emotions associated with it and the various aspects of the event and how it damaged oneself physically, mentally, emotionally and spiritually. Curran then points out that one must identify, experience and process the emotions. Within this critical step, the individual acknowledges the feelings one has felt and how those feelings have affected them. If in a safe place, this involves speaking to the person, if not, it can involve speaking to the person through therapies such as the Empty Chair found in Rogerian therapies. The third stage involves a cognitive desire to forgive and the importance of it. This means one understands the benefits of forgiveness and how one can finally see the transgressor as a human being. This does not mean one forgives the action, but more so stops demonizing the individual but instead sees the person as broken. The fourth stage involves setting clear boundaries with the offending party. One has a duty to protect oneself but also to have an understanding that forgiveness does not have to equate with reconciliation. Reconciliation itself depends on many subjective factors and relations between the person that cannot easily be decided. For example, an ex boyfriend or girlfriend who has broken fidelity is far easier to avoid than an ex spouse with children, or for that matter dealing with an estranged child. Obviously each issue needs to be a carefully reflected upon based on the events, persons and circumstances as well as the overall health of the offended. Finally, one must integrate the past and recreate the future with peace of mind that what has happened has been let go. While there still may be emotional residue, one is able to forge forward in a healthy and mental way (Curran). This is very similar to the 6 Steps of Forgiveness without the added step prior to reconciliation of canceling the debt and freeing oneself completely from the event (Biles, 2020, p.77).
Seeking Forgiveness and Forgiving Oneself
The first step is to seek forgiveness. Please also review AIHCP’s Christian Counseling Certification
Many times, we may find ourselves on the other end of the story. We are not the transgressed but the offender. Whether it is a small thing or big thing, accidental or not, it is the duty of transgressor to seek forgiveness and acknowledge the wrong. Sometimes, an individual may never find that forgiveness due to another but it is spiritually but also psychologically important to push forward and seek forgiveness. No person is perfect, so we will find ourselves in the wrong at times and this is why Christ emphasizes the importance of forgiving each other. No-one is perfect. It is important to remove pride and move forward to rectify the situation.
The first step, is repentance. With God, we find ourselves in this spot almost everyday. Through sin we seek repentance. One seeks to repent also for sins committed against one’s neighbor. Repentance removes the blindfold of pride and acknowledges our broken nature and the need to find forgiveness. The second step is restitution. In Catholicism, the Sacrament of Penance seeks this psychological step not because forgiveness has been granted by Christ via the cross, but because of the vast importance for the person to show a sign or symbol of his/her repentance. The action of penance symbolizes and materializes the spiritual process and serves as a reminder of action to the words of sorrow. With our neighbor, our restitution may involve more. If we broke something, or hurt someone, or stole, then one is required by the virtue of justice to attempt to restore what was taken. Obviously emotional damage is harder to fix, but one is moved to offer any solutions possible to rectify the wrong committed. The third step is to rehabilitate. One must not only say words and offer actions but must change within the heart. One must have a firm contrition to sin no more. The process must be pure. Christ reminded the sinful woman that her sins were forgiven, but to sin no more. This involves rehabilitating oneself and not constantly repeating the same offense. Finally, through this sincere process of rehabilitation, one then looks towards the final step of rebuilding trust through not falling back into offenses but instead doing good (Biles, 2020, p. 82).
So many times though, even if forgiveness is given, one can fall into despair and have a difficult time forgiving oneself. Individuals may feel their sin was too great or that they cannot be seen as a good person again. The forgiveness of Christ wipes away sin but the emotional damage can still exist. It is important to flee despair and find hope in Christ but many live with guilt and shame of past deeds. These emotions which initially brought them to repentance and were good can become bad and poisonous after forgiveness has been granted. Guilt and shame serve an initial purpose but can erode at the mental and spiritual health of a person who refuses to forgive oneself.
Individuals may refuse to forgive oneself due to despair but some may also hold themselves to higher standards. Bile points out that it is emotionally difficult sometimes to forgive because one cannot escape one’s own thoughts and one cannot escape the fact one offended God, or neighbor in a way that is not oneself. One has not only offended another but offended one’s self concept (2020, p. 83). In forgiving oneself, one must first fulfill the duties to God and neighbor and take responsibility and seek repentance. Secondly, one strive for peace within. This is the most difficult aspect. One must again battle between the vices of despair and hopelessness and find hope in Christ. One must again see the good within oneself despite the event that does not define one’s character. This involves humility and acceptance of one’s brokenness and a path of renewal of trust in everyday life. When one refuses to forgive oneself, then one goes down a deep path of despair and self loathing that can lead to maladaptive coping and deeper offenses against others. One owes it to oneself, to forgive oneself after one has sought to fix the past. The pain still may be present and remind, but it can also be a strength for individuals to avoid the same pitfalls in the future and help others. This involves realistic living within the situation. This means acceptance if reconciliation occurs with the offended party or not, or if forgiveness is granted by the offended party or not. Consequences can hurt but they do not need to define. By living each day virtuously in rejection of the sin, then one can find new meaning and connect the wrong of the past with the virtues of the present and future (Biles, 2020, p. 84).
Conclusion
There are numerous psychological benefits to granting forgiveness beyond merely spiritual ones. Seek and accept forgiveness!
Granting and seeking forgiveness are essential parts of our fallen human nature. No-one is perfect and we will all be offended or offend others. Christ’s paramount message is to forgive others and to seek forgiveness. Within Christianity, forgiveness does not entail forgetting, or condoning, abandoning justice or necessarily even reconciling but it does entail removing hate, unjust anger and dehumanization of the person. It involves seeing the person as a broken person but still a person created by God. The process of forgiveness is also psychologically beneficial and the process helps free one from the trauma of the past and helps direct the person to the future. Whether seeking forgiveness or forgiving, it is essential to the tie the past even to the present narrative and to proceed forward to a healthy future.
In a world increasingly characterized by diverse beliefs and values, the role of Christian counselors has become more nuanced and complex, mirroring the complexities of contemporary society itself. These professionals are not only tasked with providing emotional support to individuals facing various challenges, but they must also navigate the intricate interplay between faith and mental health, which can be particularly sensitive and personal. The specific challenges they face include maintaining a delicate balance between adherence to Christian principles, such as compassion and forgiveness, and the professional obligations mandated by modern counseling practices that may emphasize secular approaches. As they engage in therapeutic relationships, Christian counselors must also confront the reality of differing theological interpretations among clients, which can give rise to tension in the counseling dynamic and complicate communication. Furthermore, public perception may sometimes stigmatize their approach to therapy, often leading to difficulties in attracting clients who are open to integrating spirituality into their mental health care, which can be a valuable part of the healing process for many. Additionally, the increasing polarization around religious beliefs in today’s society may further complicate these dynamics, making it imperative for counselors to possess not only strong clinical skills but also a deep understanding of various belief systems. Thus, addressing these multifaceted challenges is essential for Christian counselors to provide effective, empathetic, and faith-based therapeutic support, which is not only beneficial for their clients but also enriches the therapeutic landscape as a whole.
Please also review AIHCP’s Christian Counseling Certification and see if it meets your academic and professional goals. The program is integrated in nature and ties biblical and psychological practices together to help individuals face life issues as well as other moral problems from a Christian tradition.
A. Definition of Christian counseling
Christian Counselors bring a unique balance of biblical principles and psychological principles to helping individuals face emotional and moral problems.
At its core, Christian counseling represents a unique and meaningful approach that merges psychological principles with deeply held theological beliefs to promote holistic healing and personal growth. This multifaceted process involves not only addressing emotional and mental health concerns but also thoughtfully incorporating spiritual components that hold significant importance for the client. Unlike traditional forms of therapy that may focus solely on psychological techniques, Christian counseling places a strong emphasis on fostering a personal relationship with God and often draws from biblical teachings as a foundational source for addressing life’s personal struggles and challenges. Counselors within this field face unique challenges and opportunities, such as navigating the various client expectations rooted deeply in their faith traditions, all while ensuring adherence to established psychological methodologies and best practices. Furthermore, Christian counselors must be adequately equipped to handle sensitive issues like spiritual crises or a lack of understanding about mental health—issues that are crucial for effective and transformative counseling experiences. They must provide care that is both respectful of the client’s spiritual beliefs and responsive to their mental health needs. For instance, the experiences and insights gained by counselors-in-training have shown that understanding holistic wellness, as discussed in (Reyes et al., 2020), is essential for truly supporting clients in their spiritual, emotional, and psychological journeys, creating an environment where comprehensive healing can take place.
B. Importance of addressing challenges faced by Christian counselors
Navigating the myriad challenges faced by Christian counselors is crucial not only for their professional development but also for the effectiveness of their therapeutic practice. These counselors often grapple with integrating their faith into a secular counseling framework while maintaining respect for their clients’ diverse belief systems. This dual obligation can lead to ethical dilemmas, particularly when clients’ spiritual needs diverge from the counselor’s personal convictions. For instance, as noted in research about the incorporation of indigenous cultural practices in counseling, many practitioners struggle with limited knowledge of how to address clients cultural beliefs effectively ((Bhusumane et al., 2007)). By actively confronting these challenges, counselors can develop a more culturally competent approach that honors their clients’ backgrounds, ultimately fostering a more inclusive environment. Moreover, addressing these obstacles not only enhances the therapeutic alliance but also encourages a more fruitful dialogue between Christian counselors and other practitioners, paving the way for collaborative care ((McMinn et al., 2012)).
C. Overview of the main challenges to be discussed
Christian counselors often face a unique set of challenges that arise from the intricate balance between their spiritual beliefs and the professional requirements of counseling. One prominent issue is the necessity to integrate faith-based perspectives with evidence-based practices, which not only creates tension between personal convictions and therapeutic methodologies but also raises questions about the effectiveness and appropriateness of certain strategies in diverse counseling situations. Counselors may struggle with maintaining professionalism while also responding to their clients’ spiritual needs, leading to potential conflicts in their approach that could affect client outcomes. Furthermore, the stigma surrounding mental health within certain religious communities can pose significant barriers for both counselors and their clients, influencing the willingness to seek help and the openness of discussions, which may close off valuable avenues of support. This multifaceted landscape of challenges—including the emotional toll of client engagement, the need to navigate ethical dilemmas, and the necessity for ongoing personal and professional development—warrants thorough exploration. By critically examining these elements, we can gain a more nuanced understanding of the complexities faced by Christian counselors as they endeavor to provide holistic care to their clients, while also considering the broader implications of their practices within the context of faith and mental health.
II. Ethical Dilemmas
As a counselor, Christian counselors can face very similar ethical dilemmas that other counselors face but in particular facing clients who may not always agree to Christian moral concepts
Navigating the landscape of ethical dilemmas is a formidable challenge for Christian counselors, who often find their personal beliefs tested against professional responsibilities. The intricate balance they must maintain becomes even more evident when they are confronted with sensitive and multifaceted issues such as euthanasia, where deep moral questions arise. In these situations, counselors must navigate the delicate interplay between compassion for their clients and steadfast adherence to their ethical frameworks, which can sometimes be starkly different. Research indicates a significant correlation between counselors’ personal beliefs—especially their religious perspectives—and their attitudes toward end-of-life decisions ((Johns et al., 2015)). This connection underscores the powerful influence that individual values can have on professional conduct. In many instances, these deeply held moral convictions can complicate the counselor’s ability to provide unbiased support to clients, leading to potential conflicts between personal ethics and client autonomy that must be thoughtfully managed. Furthermore, the pressure to uphold professional standards while simultaneously maintaining a Christian worldview can generate a profound sense of internal strife. Counselors often grapple not only with the implications of their choices on client welfare but also with the broader ethical considerations that accompany their professional duties ((Johns et al., 2015)). These tensions may lead to feelings of doubt and anxiety regarding their effectiveness and integrity as practitioners. Ultimately, recognizing these ethical dilemmas is crucial, as it allows counselors to engage in reflective practice, which is essential for personal growth and the cultivation of empathy. This awareness ensures that they can provide care that aligns effectively with both their ethical standards and the unique needs of their clients.
A. Balancing faith-based beliefs with professional ethics
Navigating the complex interplay between personal faith and professional ethics presents a significant challenge for Christian counselors. They must adhere to ethical guidelines established by professional organizations while also remaining true to their religious beliefs. This balancing act becomes particularly pronounced when clients values or life choices clash with the counselors faith-based principles. For instance, in the context of mental health counseling, lay counselors in Kenya reported experiencing stress and burnout when their personal beliefs were challenged by the realities faced by clients, yet they still sought to provide high-quality care (Ayuku et al., 2020). This struggle is not unique to global contexts; Black male pastors in the United States also face similar difficulties, feeling pressured to support their congregants while often neglecting their own self-care and well-being (Metcalf et al., 2022). Ultimately, Christian counselors must develop strategies for reconciling these competing demands to provide effective care without compromising their ethical integrity.
B. Navigating confidentiality issues in a religious context
Confidentiality remains a complex issue for Christian counselors, particularly within the unique dynamics of religious communities, which prompt deeper reflection on ethical responsibilities. The balancing act between maintaining client privacy and upholding the church’s ethical standards can present formidable challenges that require careful consideration of the potential consequences of confidentiality breaches. Counselors must navigate the expectations of their congregants, who may assume that discussions within a religious context are inherently confidential, thereby complicating the counselor’s role. However, situations may arise where disclosure is warranted, especially when safeguarding the client’s welfare or adhering to church discipline procedures, necessitating a critical exploration of what constitutes a ‘safe’ disclosure. This intricacy is compounded when considering counseling services that lack a comprehensive integration of mental health principles, which raises questions about the adequacy of support being provided. For instance, current biblical counseling practices often prioritize spiritual guidance over psychological insights, potentially neglecting critical aspects of a person’s mental and emotional health [(cite12)]. Thus, as Christian counselors strive to provide holistic support, they must establish clear boundaries concerning confidentiality while engaging in ongoing dialogue about the ethical implications of their dual roles as counselor and spiritual leader, ultimately fostering trust and ensuring that their approach aligns with both spiritual and mental health needs.
C. Handling conflicts between client values and counselor beliefs
Navigating the intricate terrain of client values versus counselor beliefs poses a significant challenge for Christian counselors, demanding a thoughtful and analytical approach. When a client’s values conflict with the counselor’s faith-based principles, it is imperative for counselors to adopt a stance of humility and openness, prioritizing a client-centered focus throughout the sessions. This approach is not just a best practice; it is crucial because rigid adherence to personal beliefs can alienate clients, which may result in a breakdown of the therapeutic relationship. Moreover, it is essential to recognize that many individuals from diverse backgrounds, including African Americans, might be hesitant to seek help due to cultural mistrust and the perception that therapy contradicts their faith ((Law et al., 2024)). Therefore, effective conflict resolution techniques, such as active listening and compassion, should be employed strategically to cultivate a safe environment that encourages dialogue about these differences. By focusing critically on understanding the client’s perspective and promoting a respectful exchange, counselors can bridge the gap between differing value systems. This reflective practice not only enhances the therapeutic process but also improves client outcomes, fostering a more inclusive and supportive counseling atmosphere.
III. Cultural Sensitivity
While still maintaining a biblical perspective, Christian Counselors still need to be well trained in cultural competencies as cultural diversity to better serve clients
In the realm of counseling, an acute awareness of cultural sensitivity is essential for fostering an effective therapeutic environment that can cater to a diverse clientele. Christian counselors, in particular, must navigate the complexities associated with their clients’ diverse backgrounds, beliefs, and individual experiences. This nuanced approach requires not only a thorough understanding of various cultural frameworks but also a steadfast commitment to respect and affirm each client’s unique identity and lived experiences. For instance, the experiences of same-sex parents seeking support underline the critical need for practitioners to move beyond traditional heteronormative perspectives, which can often marginalize their realities. Many parents have reported significant difficulties when attempting to access appropriate services due to the considerable lack of understanding and sensitivity from providers, which can inadvertently perpetuate feelings of exclusion and invalidation (Gahan et al., 2017). Additionally, it is imperative that the emphasis on education and training for all service providers transcends the confines of their specialization. This concern is crucial to ensure that they are well-equipped to meet the specific and varying needs of all clients, including those from marginalized and underrepresented groups (College Board Advocacy & Policy Center, 2012). By fostering a culture of understanding and inclusivity, practitioners can better engage with their clients and address their distinct cultural narratives. Thus, cultivating cultural sensitivity not only enhances the counselor-client relationship but also serves as a foundational pillar that is vital for effective practice within the counseling field. As such, embracing cultural sensitivity should be viewed as an ongoing commitment to providing equitable and affirming care to every individual.
A. Understanding diverse backgrounds and beliefs of clients
Effective counseling requires a nuanced understanding of clients’ diverse backgrounds and beliefs, particularly for Christian counselors who may encounter clients from various faith traditions and cultural practices. Engaging with clients from different cultural and spiritual backgrounds is essential not only because it fosters a supportive therapeutic environment but also because it enables counselors to develop the cultural competence necessary for achieving impactful and effective practice. The integration of spirituality into therapeutic settings, as highlighted in (Sutherland-Smith et al., 2024), poses a significant challenge for counselors and emphasizes the importance of being sensitive to and respectful of clients’ unique spiritual experiences while providing care. This sensitivity is crucial as it acknowledges that each client carries with them a distinct set of beliefs and values that shape their worldview. Furthermore, research on counselors’ preparedness to work with refugee populations demonstrates the necessity of understanding the sociocultural contexts that influence clients’ experiences, challenges, and mental health needs ((Atiyeh et al., 2019)). By prioritizing a comprehensive understanding of diversity, Christian counselors can better bridge gaps in communication and trust. This proactive approach ultimately enhances therapeutic outcomes for clients who are navigating multifaceted challenges that are deeply intertwined with their backgrounds and beliefs. By being aware of these elements, counselors can facilitate a more personalized and effective therapeutic relationship, empowering clients to explore their identities and experiences within a safe and nurturing space.
B. Addressing potential biases in counseling practices
In the field of counseling, particularly from a Christian perspective, acknowledging personal and systemic biases is not only crucial but also imperative for effective practice. Counselors may unconsciously project their own beliefs and values onto clients, which can significantly hinder open communication and impede the healing process. To effectively address these biases, counselors must engage in intentional self-reflection and ongoing education about diverse backgrounds and experiences. This necessitates asking probing questions about one’s assumptions and understanding how they might affect the therapeutic relationship. As noted in the literature, this document serves as a practical guide to assist schools and districts by providing comprehensive information, resources, and tools to further the development of Positive School Discipline practices (Oliver et al., 2018). This framework, with its emphasis on fostering understanding and reducing judgment, can likewise be applied within counseling settings. Furthermore, the ongoing discussion surrounding ableism underscores the necessity of recognizing hidden diversities, illustrating that less observable issues, such as chronic illness and chronic pain, are often omitted in standard discourse (Haas et al., 2019). By confronting these biases with a critical eye and actively examining the intersectionality of various identities, Christian counselors can create a more inclusive, empathetic, and ultimately effective environment for their clients. This thoughtful approach not only encourages personal and collective growth but also helps dismantle the barriers that biases may create, leading to a richer, more nuanced understanding of each client’s unique situation and needs.
C. Adapting counseling techniques to fit various cultural contexts
Counselors are increasingly confronted with the imperative to adapt their techniques in ways that are responsive to the diverse cultural backgrounds of their clients. This necessity becomes especially pronounced when engaging with immigrant populations, such as Korean immigrant women, who may encounter unique and multifaceted challenges arising from their specific cultural contexts. It is essential for counselors to critically assess how factors like acculturation, English proficiency, and cultural identity influence these women’s experiences. Research indicates that immigration can result in both trauma and avenues for posttraumatic growth, highlighting the need for counselors to consider these aspects holistically in their practice (Lim et al., 2024). Furthermore, acknowledging and understanding the distinct experiences that arise from various cultural backgrounds is crucial for building rapport with clients and effectively addressing their needs. As revealed in studies examining professional counselors’ perceptions, a deep understanding of the cultural intricacies present within refugee populations can not only improve the therapeutic alliance but also significantly enhance therapeutic outcomes (Atiyeh et al., 2019). Ultimately, by deliberately tailoring counseling approaches to accommodate cultural circumstances and critically examining the interplay of cultural factors, counselors can enhance their effectiveness and contribute to positive social change within diverse communities.
IV. Emotional and Spiritual Burnout
Like any behavioral health professional, Christian Counselors can also face issues of burnout. Please also review AIHCP’s Christian Counseling Certification
The challenges faced by Christian counselors often extend beyond conventional professional stressors, affecting emotional and spiritual well-being. Counselors frequently encounter emotional burnout as they navigate the depths of their clients struggles, particularly with those confronting advanced illness or end-of-life issues. This intense emotional labor can lead to a sense of detachment or compassion fatigue, undermining the counselors capacity to provide empathy and support. Additionally, spiritual burnout complicates matters, particularly in faith-based contexts, where practitioners may feel a heavy burden to embody and promote spiritual ideals. As noted in a phenomenological study, counselors working with clients facing life-threatening conditions utilize strategies for psychological safety, such as setting boundaries and harnessing community support, to mitigate these effects (Ducaine et al., 2017). Furthermore, the study observes that the transition from crisis to holistic wellness fosters a newfound awareness that can revitalize a counselors practice (Reyes et al., 2020). Ultimately, recognizing and addressing these burnout challenges is crucial for sustaining both the counselors vocation and the well-being of their clients.
A. Recognizing signs of burnout in counselors
The impact of burnout on counselors, particularly in Christian contexts, is a pressing issue that warrants careful attention. Counselors often exhibit signs of emotional fatigue, decreased job satisfaction, and a sense of disconnection from their spiritual and professional missions. For example, as indicated in recent studies, many school counselors report work-related stress as their primary concern, with a significant number citing a low-moderate level of stress on standardized scales (PSS-10) (cite26). This emotional toll can stem from unrealistic expectations, insufficient self-care practices, and performing roles that conflict with their core responsibilities. Symptoms of burnout may manifest as irritability, reduced empathy for clients, or a growing sense of hopelessness, ultimately diminishing their effectiveness as helpers. Addressing these indicators through proactive self-care and support systems is crucial in maintaining the well-being of counselors and preserving their ability to serve faithfully and effectively in their roles.
B. The impact of emotional labor on personal faith
The demands placed on Christian counselors necessitate a profound engagement with emotional labor, significantly impacting their personal faith. This emotional labor often involves managing and regulating emotions to meet the needs of clients, which can lead to feelings of compassion fatigue and burnout. Studies note that rates of these conditions among mental health professionals can reach as high as 83%, particularly when the resources essential for emotional resilience are lacking ((Baker et al., 2024)). For counselors who view their work as an expression of their faith, this struggle can create a tumultuous internal conflict. The tendency to equate emotional struggles with a lack of faith may further exacerbate their challenges, leading to a crisis of belief ((Law et al., 2024)). Ultimately, the interplay between their professional responsibilities and spiritual commitments necessitates a reevaluation of self-care practices, aiming to fortify their faith while navigating the complexities of emotional labor in counseling.
C. Strategies for self-care and maintaining spiritual health
To effectively manage their demanding roles, Christian counselors must prioritize self-care and nurture their spiritual health. One effective strategy is the implementation of holistic practices that encompass physical, emotional, and spiritual well-being. Engaging in regular exercise, maintaining a balanced diet, and cultivating mindfulness can significantly enhance overall wellness, allowing counselors to better serve their clients. Additionally, fostering a strong community of support is crucial; engaging with peers and mentors provides a network where counselors can share experiences and alleviate feelings of isolation or stress, as underscored in the findings of (Reyes et al., 2020). It is also essential for counselors to boldly address and overcome perfectionism, a prevalent challenge that can impede their efficacy and satisfaction in their roles. By navigating these self-care strategies, and drawing strength from their faith, counselors can maintain their spiritual health while managing the complexities of their profession, as highlighted by (Ramos et al., 2023).
V. Conclusion
Navigating the complexities of Christian counseling poses numerous challenges that practitioners must address to provide effective support to their clients. Central to this endeavor is the counselors ability to foster an open, empathetic environment where clients feel comfortable discussing their struggles, including emotional issues that may stem from societal pressures or personal faith. As evidenced by Lens initial apprehension in seeking help, many clients specifically prefer Christian counselors due to a shared belief system (McMinn et al., 1991). Furthermore, as classrooms are becoming increasingly diverse, it is critical for counselors to recognize the unique backgrounds and experiences of their clients, mirroring the challenges faced in educational settings (Espinor et al., 2011). In conclusion, for Christian counselors to thrive, they must continuously adapt to their clients evolving needs, incorporating cultural awareness and sensitivity while maintaining a strong foundation in their faith-based practices. This holistic approach can lead to more meaningful therapeutic outcomes for a diverse clientele.
Please also review AIHCP’s Christian Counseling Certification and see if it meets your academic and professional goals
A. Summary of the challenges discussed
In examining the various challenges faced by Christian counselors, a multifaceted landscape emerges. Counselors often grapple with clients resistance to faith-based approaches, fearing that their spiritual beliefs may conflict with therapeutic practices. This resistance can hinder open communication and trust, essential components of effective counseling. Furthermore, the stigma surrounding mental health within certain religious communities complicates the counselors role, as they may face skepticism or hostility when addressing psychological issues. Compounding these challenges, there is a notable lack of resources tailored specifically to Christian counseling, limiting professionals in their ability to provide comprehensive care. Additionally, balancing professional ethics with personal beliefs can lead to internal conflict and stress for counselors, affecting their overall effectiveness in session. Addressing these obstacles is crucial for enhancing the counseling experience for both practitioners and clients, ultimately leading to improved mental health outcomes in faith-based contexts.
B. The importance of ongoing education and support for counselors
Counseling is a dynamic field that requires practitioners to continually adapt and grow, emphasizing the necessity of ongoing education and support. As society evolves, the challenges faced by counselors also shift, particularly within the Christian community, where practitioners must navigate the intricate and often conflicting dynamics between faith and psychological health. This raises critical questions about how counselors can effectively integrate these two domains to provide holistic support. Without continual professional development, counselors may find themselves ill-equipped to tackle emerging issues, such as shifts in cultural attitudes towards mental health or the introduction of new therapeutic techniques. Research indicates that nearly all new educators face obstacles in their initial years, paralleling the unique stresses that counselors encounter, which highlight the importance of additional resources and training ((Arnett-Hartwick et al., 2019)). Furthermore, while seminaries may provide a solid foundation in critical skills, many graduates express feeling inadequately prepared for the complexities of pastoral care, which is essential for effective counseling ((Hughes et al., 2015)). Therefore, establishing robust support systems that include regular training and mentorship opportunities becomes not just beneficial but necessary. This proactive approach not only enhances the effectiveness and resilience of counselors but also ensures that they can respond to the evolving needs of those they serve, ultimately fostering a more supportive and informed community.
AIHCP not only offers a certification in Christian Counseling but also offers a variety of CE courses and continuing education that can be utilized by Christian Counselors to enhance their career and education.
C. Encouragement for Christian counselors to seek community and resources
In the demanding field of Christian counseling, the journey can often feel isolating; however, seeking out community and resources is crucial for both personal and professional growth. Engaging with fellow counselors allows for the exchange of ideas, support during challenging cases, and the sharing of best practices that can enhance therapeutic effectiveness. Additionally, various resources—such as workshops, online forums, and mentorship programs—can provide counselors with new tools and perspectives that enrich their practice. The act of connecting with others not only mitigates feelings of loneliness but also fosters a stronger sense of purpose rooted in shared values and beliefs. Ultimately, by actively pursuing community and utilizing available resources, Christian counselors can cultivate resilience, maintain their mental well-being, and strengthen their ability to serve others with compassion and clarity. This proactive approach not only benefits the counselors themselves but enhances the care they provide to their clients.
Please also review AIHCP’s Christian Counseling Certification. The program is online and independent study and open to qualified professionals seeking a four year certification as a Christian Counselor.
Bhusumane, Dan-Bush (2007). Examining the ways and extent to which counselors in Botswana are utilizing indigenous cultural practices and structures. https://core.ac.uk/download/234048532.pdf
Baker, Andrew D (2024). Investigating the Effects of Mindful Eating, Self-compassion, Emotion Regulation, and Spiritual Experience on Compassion Satisfaction and Burnout among Christian Counselors. https://core.ac.uk/download/621476355.pdf
Ayuku, David, Friis-Healy, Elsa A, Kaiser, Bonnie N, Puffer, Eve S, Wall, Jonathan T (2020). What about lay counselors’ experiences of task-shifting mental health interventions? Example from a family-based intervention in Kenya.. https://core.ac.uk/download/323065069.pdf
Busch, Rebecca (2006). Wisconsin school counselor perceptions of school climate experiences of gay and lesbian youth. https://core.ac.uk/download/5066835.pdf
Abacan, Allyssa, Adu‐Sarkodie, Yaw, Agyarko‐Poku, Thomas, Beard, Jennifer, Falconer, Ariel, Kissiwah Asafo, Mabel, Longobardi, Dana, Messersmith, Lisa, Myint Zu Kyaw, Mya, Sabin, Lora (2014). The Ghana retention on ART study (ROARS): keeping HIV-positive patients on antiretroviral therapy. https://open.bu.edu/bitstream/2144/28498/1/ROARS_Report_Final.pdf
Reyes, Daniel E (2020). Tying Wellness into Action: A Phenomenological Study of Graduate Counseling Fieldwork Students at a Christian University. https://core.ac.uk/download/344444308.pdf
Cobarruvias, Sheri Collinsworth (2024). The Lived Experiences of Perimenopausal Christian Women: A Qualitative Phenomenological Study. https://core.ac.uk/download/614444029.pdf
Sutherland-Smith, Curissa (2024). An Exploration of the Lived Experiences of Counselors who Integrate Spirituality and Religion into Therapy with African American Clients: A Phenomenological Study. https://core.ac.uk/download/616415726.pdf
Saltis, Michelle N. (2021). An Interpretative Phenomenological Analysis Of How Transgender and Gender Expansive Youth Experience Their Gender Identities. https://core.ac.uk/download/477737849.pdf
Ramos, Luis F (2023). Christian Latino Therapists’ Experiences In Integrating Psychology And Theology While Maintaining Client Autonomy. https://core.ac.uk/download/588305113.pdf
Christian Geckeler, Derek V. Price, Emily Schneider, Evan Weissman, Oscar Cerna, Thomas J. Smith (2009). Promoting Partnerships for Student Success: Lessons from the SSPIRE Initiative. https://core.ac.uk/download/71342555.pdf
Oliver, Brandie M. (2018). Comprehensive Positive School Discipline Resource Guide. https://core.ac.uk/download/225000611.pdf
Haas, Jessica, Toscano, Marion E (2019). Health Privilege and the Invisible Elephants of Chronic Illness and Pain. https://core.ac.uk/download/442608299.pdf
Gahan, Luke (2017). Separated Same-Sex Parents’ Experiences and Views of Services and Service Providers. https://core.ac.uk/download/147566837.pdf
Johns, Amanda E (2015). Ethical Decision Making of Counseling Mental Health Practitioners Working With Clients Right-To-Die Issues. https://core.ac.uk/download/216842390.pdf
Johns, Amanda E (2015). Ethical Decision Making of Counseling Mental Health Practitioners Working With Clients Right-To-Die Issues. https://core.ac.uk/download/303946255.pdf
Burton, Stephen Lewis, NC DOCKS at The University of North Carolina at Charlotte (2012). Managing conflict in multicultural classes : examining the relationship between severity of conflict and the use of interventions by university instructors to manage and resolve conflict. https://core.ac.uk/download/345080254.pdf
Today, the talk about psychological help and moral advice is getting a lot of focus, especially in Christian groups dealing with sexual morality. Christian counseling creates a way to handle not just emotional and psychological problems, but also brings in religious ideas about sexual ethics. This approach encourages counselors to look at how biblical teachings shape views and actions about sexuality, helping to better understand individual challenges through faith. Examining sexual morality through Christian counseling shows the difficulties of matching personal beliefs with societal expectations, and helps clients find a complete sense of well-being. By looking at the effects of faith-based counseling closely, the conversation can lead to a clearer discussion on how religious beliefs influence personal decisions and therapy practices in these important areas of life.
Christian morality is a key element in Christian Counseling.
In Christian counseling, a key part is mixing mental health ideas with biblical lessons, which helps with overall mental and spiritual health. This approach highlights how important it is to connect emotional well-being with faith-based values, aiming to lead people to make better life choices through their spirituality. In situations where bad sexual behaviors come up, especially among young adult women who may feel disconnected from their sexuality and spirituality, effective Christian counseling aims to close that gap (see (Armstrong et al., 2019)). By talking about sexual morality and helping understand biblical teachings on sexuality, Christian counseling is important in the spiritual growth of individuals. Therefore, combining traditional counseling methods with scriptural insights not only improves the therapeutic relationship but also creates a space where clients can discuss their issues through their faith perspective.
B. Overview of Sexual Morality in Christian Context
In the Christian context, sexual morality includes a mix of biblical messages, cultural practices, and personal views. A key point in this discussion is the difference between what people do and what they feel inside, as psychology explains. This difference supports the idea that sexual morality includes not just actions but also motivations and feelings. Many Christian beliefs stress the importance of marriage and the moral aspects of sexual activity, insisting that sexuality should occur in committed partnerships. Moreover, looking at different viewpoints can improve our grasp of this morality, as seen with the inclusion of minority voices in Christian psychology (Behensky et al., 2006). These views question common beliefs and promote a wider look at how sexual morality can be defined and enacted. Therefore, exploring these aspects is important for effective Christian counseling that respects both doctrine and personal experiences.
C. Importance of Addressing Sexual Morality in Counseling
Understanding sexual ethics is important in counseling, especially in a Christian setting, because it impacts client health and therapy results. Beliefs about sexuality can cause major psychological issues, often making people face struggles between their sexual orientation and religious teachings. Discussing these matters in therapy not only aids individuals in blending their identities but also boosts treatment success, as research shows a clear link between clients’ moral views on same-sex attraction and their opinions on therapy methods (Roller et al., 2011). Additionally, research on Acceptance and Commitment Therapy (ACT) indicates that talking about sexual ethics can greatly enhance results concerning symptom relief and quality of life in those affected (Myler et al., 2013). Therefore, asking about sexual ethics in counseling is key for creating a helpful and life-changing therapy setting.
II. Theological Foundations of Sexual Morality
Sexual morality in a religious view greatly affects how the Evangelical church handles counseling and discipline. A solid grasp of biblical ideas on male sexuality, as shown in current pastors’ work, is key for good ministry practices. Understanding the complicated aspects of these teachings can show that sexual morality is more than just rules; it promotes building character and relationships based on faith. Participants in recent studies noted that a full knowledge of scripture, along with teaching and relationship-building methods, is crucial for managing the often uncomfortable talks about sexuality in the church (Silo et al., 2022). Additionally, the push for inclusivity in different theological views helps improve the conversation on sexual morality, encouraging ministers to interact with wider cultural stories while remaining faithful to biblical truths (Behensky et al., 2006). Therefore, a well-rounded view on sexual morality is important for encouraging positive spiritual growth in Christian men.
A. Biblical Perspectives on Sexuality
Biblical sexual morality finds it basis in Genesis and Adam and Eve
Biblical views on sexuality show a struggle between culture and faith, which greatly influences today’s talks on sexual morals in Christian counseling. The Bible promotes a view of sexuality that encourages loyalty and closeness within marriage, but it also brings about feelings of shame that can prevent open talks about sexual health. For example, many women today, especially those who grew up in the Church, feel a spiritual conflict when their sexual actions do not match the set standards, leading to harmful habits (Armstrong et al., 2019). This gap calls for a review of how churches convey messages about sexuality and faith. The Church’s position, as stated by the Board of General Superintendents, highlights a traditional perspective that values heterosexual marriage as the only valid arena for sexual expression, often ignoring the challenges individuals face when figuring out their sexual identities (Church of the Nazarene et al., 2010). Therefore, counseling practices need to aim for a more inclusive approach that connects spiritual advice with real-life understandings of sexuality.
B. Historical Development of Christian Sexual Ethics
The development of sexual ethics in Christianity has been shaped by various theological views and cultural situations. Early Christian beliefs, which were largely influenced by Jewish writings, had clear sexual rules that focused on having children and staying faithful in marriage. But as the Church interacted with wider philosophical ideas, especially during the patristic era, opinions on sexuality became more complicated, showing a mix of strictness and recognition of human desire. The Protestant Reformation changed these conversations further, questioning the old moral standards and promoting personal belief that sometimes crossed traditional boundaries. This history shows the contradictions in the Church’s views on sexuality, as noted in today’s studies that indicate a continuing difficulty in combining spirituality with sexuality (Armstrong et al., 2019). Therefore, modern Christian counseling needs to deal with these historical issues to offer clear advice on sexual morality as societal norms change (Kate M. Ott, 2009).
C. The Role of Church Teachings in Shaping Morality
Church teachings are very important for shaping individual and community morals, especially about sexual ethics. In Pentecostal settings, for example, loyalty to God and single-partner relationships are highlighted, showing that sexual intimacy in marriage is both holy and better morally. These teachings guide followers to deal with complex social rules, especially in cultures where polygamy may be accepted, thereby affecting personal decisions about loyalty and sexual fulfillment (Quiroz et al., 2016). However, the gap between church beliefs and current cultural habits often results in moral confusion. Many women who grew up with strict church guidance find themselves stuck between the ideals of their religion and the social pressures that promote casual relationships before serious commitments (Armstrong et al., 2019). As a result, the clash between religious advice and sexual morality is filled with tension, highlighting the powerful and yet conflicting role of church teachings in today’s world.
III. Challenges in Christian Counseling Related to Sexual Morality
In dealing with the difficult issues of sexual morality, Christian counselors face big challenges from the mix of faith, culture, and personal beliefs. One key part of these challenges is the requirement to stick to biblical teachings while also dealing with the different and complicated sexual experiences of individuals. Many clients might have problems with their sexual identity or actions that clash with traditional Christian values, which makes counselors think hard about how to respond. As stated in psychology, which includes both behavior and thought processes (Bufford et al., 2006), dealing with these internal feelings is crucial for successful counseling. Moreover, there is a strong need for inclusivity in counseling views that recognize the wider social changes around sexuality. This is seen in efforts to bring together various cultural and theological perspectives (Behensky et al., 2006). These elements highlight the need for continuous conversation and adjustment in Christian counseling practices to better assist those looking for help.
A. Cultural Influences on Sexual Behavior
The values of the world and the Law of God usually do not coincide with Christian morality and sexuality
Cultural factors greatly influence sexual behavior, which shows the need for a careful understanding in Christian counseling. In different environments, especially where religion meets culture, these factors set rules about sexuality and family planning. For example, studies in rural Malawi show that the features of religious groups—like a leader’s positive view on family planning—can greatly affect how women use contraceptives, indicating that relationships within these religious communities are important ((Jenny Trinitapoli et al.)). Additionally, including various cultural viewpoints can help create more effective faith-based counseling methods, enhancing the conversation around sexual morality. By recognizing different voices and experiences in the Christian community, counselors can handle the challenges from varied cultural stories about sexuality, promoting a more inclusive and caring way to provide advice on sexual ethics ((Behensky et al., 2006)). This cultural awareness is crucial for encouraging healthy sexual practices that are in line with Christian beliefs.
B. Conflicts Between Personal Beliefs and Counseling Practices
Dealing with personal beliefs in counseling is hard for professionals, especially in Christian counseling and views on sexual morality. Counselors often find it tough to mix their faith-based values with the need to create accepting and non-judgmental spaces for clients who have different beliefs. This situation can cause problems during counseling sessions, where quick and automatic value judgments happen, showing how deep personal beliefs affect professional work (Randall et al., 2024). In addition, shifts in societal views on sexuality make these problems worse, putting counselors in difficult spots regarding their legal and ethical responsibilities. Recent studies show that there is a clear need for better support systems within the counseling field; without this support, many counselors may feel unready to handle these issues, which can hurt their capacity to give good care (Murray et al., 2019).
C. Addressing Sexual Identity and Orientation in Counseling
Dealing with the difficulties of sexual identity and orientation in counseling needs a good understanding of the cultural and religious backgrounds of individuals. Good counseling methods should include knowledge of societal influences—often shaped by church beliefs—which can create confusion for clients dealing with their identities. Recent studies show that seminaries have different ways of teaching sexuality in their programs, resulting in different counseling results ((Kate M. Ott, 2009)). Moreover, the gap between spirituality and sexuality, especially for women raised in religious settings, shows the need for approaches that support healthy sexual expression along with spiritual development ((Armstrong et al., 2019)). Counselors skilled in these areas can create a space where clients can explore both their sexuality and spiritual health together, ultimately helping them achieve self-acceptance and better relationship dynamics.
IV. Practical Approaches in Christian Counseling
In dealing with the many problems of sexual morality in Christian counseling, counselors have different practical ways to use both religious ideas and psychological methods. One helpful method is to bring together different cultures and fields in counseling practices, knowing that a person’s background affects their experiences and moral thinking. This supports the need for various voices in the integration process, indicating that different viewpoints can help improve therapy and deepen moral conversations ((Behensky et al., 2006)). Moreover, understanding how to manage one’s reputation can greatly affect pastoral care and counseling practices. By recognizing that clergy often worry about how they are seen by others, counselors can create spaces that encourage honest discussions and healing, which are crucial for tackling sensitive topics like sexuality. In the end, these methods not only make therapy more effective but also support a caring view of sexual morality in a Christian setting ((Bailey K. E. et al., 2019)).
A. Integrating Scripture with Counseling Techniques
Christian Counseling looks to integrate Biblical principles with counseling and psychology to form the most complete form of truth in counseling
Putting Scripture into therapy frameworks needs a clear understanding of how faith connects with mental processes. A key part of this integration is understanding the unique self-view of Christian clients, especially those in Independent Protestant groups, where the idea of sanctification influences how they see themselves and change. This theological view can clash with traditional psychological ideas that focus on self-awareness and emotional expression as ways to heal. Research shows that for these clients, their connection with Jesus is very important, acting as the way they view their personal challenges and therapy goals ((Darley et al., 2021)). This insight encourages counselors to adapt their approaches to match a client’s spiritual journey while also addressing emotional and thinking issues. Therefore, a teamwork approach that respects Scripture can create a caring and effective counseling experience, promoting deeper healing and aligning treatment goals with the process of sanctification ((Behensky et al., 2006)).
B. Developing a Framework for Ethical Decision-Making
The way of making ethical choices in Christian counseling needs a strong structure that combines spiritual ideas with the complicated nature of human actions. As counselors deal with the details of sexual ethics, they must find a way to connect their own beliefs with the various backgrounds and values of their clients. A solid grasp of Catholic social teachings can improve this structure by giving moral guidance that is both caring and strong, creating a space where young people can freely talk about their health issues and relationship matters (Cadegan et al., 1997). Furthermore, the idea of integrating values, as pointed out in recent research, stresses the need for counselors to be aware of their own values and to handle them well in their work (Randall et al., 2024). This combined approach, which brings together ethical reasoning and real-life application, helps counselors to thoughtfully manage conflicts and supports their ongoing professional development. In the end, setting up a complete ethical decision-making framework is crucial for bettering the effectiveness and trustworthiness of Christian counseling methods.
C. Providing Support for Individuals Facing Sexual Issues
Dealing with sexual problems often needs several angles that include both mental understanding and spiritual help. In Christian counseling, dealing with sexual issues means making a safe space where people can address their worries openly. Many struggle because of the mixed messages about sexuality that come from society and the Church. An example is seen in the changing French child protection system, where past beliefs can shape how people think and act about sexuality ((Grevot et al., 2002)). Additionally, many women who are just entering adulthood, raised in homes that do not support talking about sex, feel a conflict between their faith and sexual feelings that adds to their problems ((Armstrong et al., 2019)). By giving counselors the tools to promote open discussions and connect sexuality with spiritual beliefs, helpers can support individuals in aligning their faith with their sexual identities. This kind of support is vital for building healthier relationships and personal development.
V. Conclusion
In conclusion, the link between Christian counseling and sexual morality needs a careful look at both spiritual and social factors. The interactions within religious groups, especially in varied environments, significantly influence how people think about sexual ethics and using contraceptives. For example, how church leaders impact family planning choices shows the need to tailor religious messages to modern challenges, as seen in rural Malawi where certain church traits are more influential on contraceptive actions than general denomination ties (Jenny Trinitapoli et al.). Additionally, the difficulties clergy face reconciling their beliefs with their duties highlight the fragile balance needed to maintain respect and provide effective support in counseling situations. The management of public perception in religious contexts, as examined in the study of clergy from Chinese and American churches, illustrates how these leaders handle moral issues while assisting their members (Bailey K. E. et al., 2019). In the end, these findings emphasize the need for ongoing discussions and adjustments in Christian counseling methods to promote healthy sexual morality that aligns with people’s real experiences.
A. Summary of Key Insights
When looking at sexual morality in Christian counseling, several main points come forward that help us understand this complicated topic. To start, the role of face management and how it affects the behavior of clergy shows the need to explore how cultural factors shape counseling methods ((Bailey K. E. et al., 2019)). This connection illustrates how the concern for reputation and feelings of shame might affect choices, which in turn impacts the success of counseling sessions. Additionally, bringing in a variety of views improves the conversation about sexual morality. By considering minority perspectives from different cultural and religious backgrounds, Christian counselors can create a broader approach that addresses existing biases and appreciates the complexity of personal experiences ((Behensky et al., 2006)). This mix of ideas creates a more inclusive and effective way of dealing with sexual morality, which connects with the varied realities of clients while staying true to Christian beliefs.
B. The Future of Christian Counseling and Sexual Morality
As Christian counseling changes, combining different views is important for dealing with modern issues about sexual morality. This change pushes counselors to listen to voices that were once ignored, making discussions in the field more meaningful (Behensky et al., 2006). By being open to this diversity, Christian counselors can better handle the complicated topics of sexual orientation and identity that often conflict with traditional beliefs. Additionally, research on how Christian university students feel about homosexuality and the effectiveness of sexual reorientation therapy shows that future counseling needs to focus on both ideas and real-world effects of these beliefs (Roller et al., 2011). As counselors work through the connections between faith and sexuality, they must strive to create a respectful and understanding space that respects their religious beliefs while addressing the real challenges faced by individuals seeking help in a more diverse society.
C. Call to Action for Counselors and Faith Communities
Please also review AIHCP’s Christian Counseling Certification
Counselors and faith groups need to work together to deal with the complicated issues of sexual morality in a Christian context. By promoting open conversations that look at the psychological, emotional, and spiritual aspects of people’s experiences, these groups can offer more complete support for individuals struggling with sexual identity and morality. This teamwork helps counselors gain a better understanding of theology and allows faith leaders to handle sensitive topics with more empathy and informed advice. Additionally, creating educational workshops that examine the relationship between faith and sexuality can help connect traditional beliefs with modern realities, improving the community’s ability to manage these tough discussions. By taking a proactive approach, counselors and faith communities can build an atmosphere of grace and understanding, encouraging people to seek help and healing in their personal journeys.
Please also review AIHCP’s Christian Counseling Certification and see if it meets your academic and professional goals. The program is designed for pastors, ministers, priests, counselors-both pastoral and clinical to utilize integrated Christian Counseling to everyday life in ministry or profession. The program is also independent study and online with mentorship as needed.
Behensky, Charles, Flanagan, Kelly Schimmel, Gibson, Nicholas J.S., Hicks, Mitchell W., Kimball, Cynthia Neal, Pak, Jenny H., Plante, Thomas G, Porter, Steven L., Schwer, Sally, Yangarber-Hicks, Natalia (2006). Invitation to the Table Conversation: A Few Diverse Perspectives on Integration. https://core.ac.uk/download/84118523.pdf
Bailey K. E., Beazley H., Bloomquist K. L., Bobgan M., Branson M. L., Broomhall R., Broucek F. J., Colaizzi P. F., Cowles C. S., Creswell J. W., Dolezal L., Elias N., Ferch S. R., Fitzgibbons R., Frankl V. E., Giddens A., Goffman E., Goffman E., Greenleaf R. K., Gushee D. P., Hays R. B., Holden D. E., Horney K., Howe E. M., Hutcheson R. G., Jr., Johnson D., Kroeger C. C., Liden R. C., Lin Y., Lohse K. E., Morrison A. P., North J., Palmer P. J., Patterson K., Ruether R. R., Scazzero P., Schirrmacher T., Song J., Sterland S., Straus E. W., Sturnick J. A., Sun Y., Tajfel H., Taylor C., Ting-Toomey S., Ting-Toomey S., Ting-Toomey S., Tracy K., van Kaam A., VanVonderen J., Webb W. J., West T. C., Worthington E. L., Zhai X. W. (2019). Understanding Face and Shame: A Servant-Leadership and Face Management Model. https://digitalcommons.georgefox.edu/cgi/viewcontent.cgi?article=1016&context=dps_fac
Myler, Cory John (2013). Increasing psychological flexibility regarding interpersonal conflict between religious beliefs and attitudes towards sexual minorities: An Acceptance and Commitment Therapy (ACT) intervention. https://core.ac.uk/download/32558739.pdf
Cadegan, Una M., Donnelly, Brenda Wixson, Doyle, Dennis M., Thompson, Teresa L., Voydanoff, Patricia, Wagner, Joan McGuinness (1997). The Challenge of Adolescent Health: Views from Catholic Social Teaching and the Social and Medical Sciences. https://core.ac.uk/download/232827801.pdf
Silo, Kirby J. (2022). An Interpretative Phenomenological Analysis of Evangelical Pastors’ Competencies in Biblical Male Sexuality and Spiritual Formation. https://core.ac.uk/download/516439686.pdf
Jenny Trinitapoli, Sara Yeatman (2024). Beyond denomination: The relationship between religion and family planning in rural Malawi. https://core.ac.uk/download/pdf/7127206.pdf
Church of the Nazarene, Board of General Superintendents. (2010). Pastoral Perspectives from Your General Superintendents on Homosexuality. https://core.ac.uk/download/153758696.pdf
Quiroz, Sitna (2016). The Dilemmas of Monogamy: Pleasure, Discipline and the Pentecostal Moral Self in the Republic of Benin. https://core.ac.uk/download/578106765.pdf
Darley, E., Darley, E. (2021). ‘What Would Jesus Do?’: Toward a Grounded Theory of Born-Again Christians’ Process of Sanctification and Therapeutic Implications. https://core.ac.uk/download/467106752.pdf
Like any family, the Christian Church, whether a Catholic parish, or Non-Denominational congregation all have unique talents and gifts within the individuals who participate in the life of the church. Whether these gifts are spiritual, or financial, or in organization, they all bring special aspects to properly function from both material and spiritual parts. Since the dawn of Pentecost, the Apostles set forth and founded Christian communities and Churches throughout the Roman Empire. The apostles organized these small Christian churches with guidelines and blue prints to function both physically and spiritually. In the spiritual sense, the Church collectively was seen as the Body of Christ, Christ the head and all baptized believers various members of the body with different functions. Ecclesiastically, the presbyters and deacons played a key role in local communities, answering to apostles and disciples who founded the various churches. These communities were diverse depending on their location within the Roman Empire but all shared one common faith.
The Christian Church is like any family that has spiritual and temporal needs. Good Christian leaders can help guide and unite them
Like today, those communities came together to celebrate the Eucharist, share Christian values and spread the word of Christ. Yet also like today, they shared in their own local issues. They too had to get along with each other and many differences did arise. For instance, the issue of circumcision for non-Jewish converts was a hotly debated church issue that divided even Peter and Paul. Yet, all these issues were usually resolved with Christian charity despite grave differences of opinion.
Today, many churches have missions and goals and ideas how to best serve Christ, but within the local church exists numerous opinions that sometimes come at odds with one another. This can lead to un-Christian behaviors and sometimes division within the Church. It can lead to resentment, frustration, isolation and division between members. In some ways the local church can become a club where others wish to be heard or seen more than others or push their agendas above others. In fact, many “religious” individuals may be very well superficial in faith and look more for human favor among the members that serves their own egos rather than serving Christ. Others may have an agenda and that agenda while good may consume them and when rejected by others become a personal slight. Hence the church while serving a spiritual goal and agenda can and does become a political and social club many times. Some may wish simply to show up Sunday and be done with the church politics, while others may find church social life rewarding, but it is important to treat the church not as a social club or a place to be seen but instead as a supernatural unit dedicated to spreading the Gospel. Sometimes financial discussions and social discussions are needed and can raise temperatures of individuals in debate on how funds should be allocated, but ultimately, the primary goal and mission statement of any church is to spread the Gospel and when that spirituality is lost, then the church might as well become a social hall than a spiritual organism.
On a larger scale, other issues may also look to divide the faithful. Politics can be a very divisive tool used by Satan. Only moral issues in the public sphere should be discussed within the Church, such as abortion or marriage laws. Support of a particular candidate or shunning others of a different political thought or party has no place within the Church. Christ clearly divided Caesar and God and so does the United States constitution. The Church as a tax exempt organization should never show support for any party or politician nor dismiss others who disagree with the majority. Politics has no place in any church and can be a poison to the unity and spirituality of the Church.
In addition, theological issues can divide the faithful. Issues of a woman’s role in the Church, homosexual marriage and rights, and other theological issues and differences on interpretation of Scripture can divide members. It is important to maintain the creed of Christ, the Bible and dogma of the Church, but there is also in some cases wiggle room for more conservative and liberal members to give and take on current church law or human made institutions. What is most dangerous is when one openly rejects a tenet of the faith or when one becomes so self righteous as to condemn others. The pastor or priest must play the role of mediator and teacher in these instances
Even within spiritual discussions human ego can emerge. Arguments over liturgical music, or how a ceremony should be organized or what date can all play roles for more church politics. In essence, everyone sometimes wants to be heard, seen, or approved. When these things do not occur, then the inner arguing and jealousies can emerge much to Satan’s delight. Unfortunately, this is human nature and will almost always occur. Pastors, ministers, priests, and leaders within the congregation all have to manage these emotions as the early apostles did. The first step always is remembering the spiritual goal and mission statement first and harboring a strong spirituality to weed out those who are there for themselves instead of God.
Because of divisions, human arguments and bad behaviors it is important to set forth guidelines for meetings. It is also crucial to set forth proper meeting agenda rules, schedules and formats to maximize time. This involves articulate communication skills, as well as organization. Those with ideas should be respected and listened to with empathy and charity. When differences arise, the commonality of Christ and the grace of the Holy Spirit should guide the conversation. Whether it is budget or liturgical music selections, every conversation in meetings should be monitored and regulated to avoid over speaking of each other and insults. Again, the Church is also a spiritual place and it should reflect the early apostles in their spirit of spreading the Gospel whether in different ways or not. This involves basic skills of communicating, listening and showing respect. Ultimately the success of these meetings or events relies heavily upon the leadership of the Christian leader.
Christian Leadership and Mission Statements and Goals of the Church
It is important to return to the goals of the church which is bring Christ to the world. Mission statements may be worded differently but each church serves a spiritual purpose to make the world a better place. The church while physical on earth is also spiritual. The Church Militant on earth serves to spread the Gospel and to share the truths of Christ through the sacramental life of the Eucharist. When these goals and mission statements are lost, then the church can become more temporally orientated. This is not to say festivals, or fund raisers or social picnics are not wonderful things to bring the community together, collect funds for the church and poor, as well as pay the bills to keep the lights on, but it when these things become so much that they cloud the goal and mission statements of the church, then the spirituality of the faith can be damaged. This is where more secular minded members thrive with festivals and games and fund raisers. Some may be good financial advisors and serve the church economically well but others may only see this social status.
The Christian leader, pastor or priest answers sometimes a lonely call that demands many qualities to properly lead the church
What gets lost in this? Food drives, collections for the poor, counseling services, marriage and divorce support, spiritual events, prayer groups, and other ministry based projects. How many more are concerned with the social outings than the spiritual meetings of prayer? A parish or local church’s spiritual life is correlated with its spiritual practices. Within Catholic parishes, are groups more concerned about Bingo or the festival, or more so about Eucharistic adoration, prayer, or food drives? Does the Church pride itself on the size of its festival and how much collected each week, or on its outreach programs to the local poor as well as services to guide the youth, troubled, grieving and promotion of theological education?
Christianity is not just a singular religion but a social one. It involves interaction and giving back to the Body of Christ. Even the most spiritual saints understood they could not escape the cry of the Christian population. Those close to Christ always find themselves returning to the people and finding Christ in them as well. Hence those in Christian leadership are critical to controlling the secular impulses of the congregation as well as regulating emotional outbursts and petty jealousies. While one would assume Christians would already adhere to a particular ethical rule of business as treating each other as Christ, this is hardly the reality. So sometimes it involves laying forth a set of rules and ways Christian people conduct church or parish meetings. This involves starting all meetings with prayers and blessings that look to dismiss hubris, to focus on the necessary temporal but understand the greater importance of the spiritual goals and missions of the church. It involves carving out a Christ like description of meeting rules which shows mutual respect, understanding, nonjudgement and empathy to fellow parish members. It involves setting forth a way committees treat each other as well as dismissing bullying or other forms of harassment.
When leadership is lacking and events or meetings occur, it can sometimes seem like a club meeting or a job with individuals who need authority somewhere in life and finally find it in the wrong place, namely the church.
So one must turn to the early Church and apostles as examples of best leadership. A Christian leader understands his/her own limitations and finds the charisms and talents within the congregation to aid the growth of the church. The Christian leader is able to take criticism with humility, bridge diverging opinions, bring the best out of others and encourage others in Christ. A Christian leader is humble and understands the first will be last in heaven. While utilizing authority when needed, the Christian leader is gentle and compassionate in decisions. The Christian leader leads by example not commands. Like Christ, the Christian leader “washes” the feet of the “apostles”. The Christian leader embodies service, shepherding, stewardship while exhibiting humility. A Christian leader in many ways is called by Christ to lead. It is a sacred vocation accepted by the congregation.
However, within any church or parish, it is essential to respect authority. The Church has never been a true democracy within itself. There has always been a emphasis on spiritual authority. When spiritual authority is disregarded or a church leader dismissed, then there is no shepherd for the flock. Every flock needs a leader and respect to that authority is essential. Unfortunately, due to scandal and abuse, many have lost faith in leadership within Christian Churches. Only through good example and accountability can this authority again earn respect. Because of this, the Christian leader is also called to the highest standards of ethical and moral behavior. The Christian leader is not sinless, but strives to give the best example as possible. The Christian leader hence needs mutual support from other leaders. Confession, or counsel should come from other trusted mentors or fellow leaders to help one with self care, spirituality and possible times of desolation. Christian leaders continue to learn, study and focus on spirituality and discernment of the fulfillment of their calling.
Conclusion
The Church is a dynamic organism. Within Scripture, it is a living body with Christ as its head. It involves those on earth and those in heaven, who collectively work together as one body. This spiritual calling is primary but due to temporal existence the church is also a building that needs upkept. Finances emerge. Festivals and fun outings need planned. But when these things overshadow the mission statement and goal to spread Christ to the world and share and enhance each others spirituality, then the church can lose its spiritual identity.
Please also review AIHCP’s Christian Counseling Certification
Within the Church, like any family, there will exist divisions and arguments, but they need to be maintained in a charitable way with rules and regulations. Christian leaders are more than priests and pastors but also organizers and communicators. They not only preach and heal, but also lead and unify. It is essential despite differences in theology, meeting disagreements, or event planning that the Christian communities work together and constantly behave with Christian charity with one another. Ultimately Church is not a social club to be seen or heard or abuse authority or demean others, but a place to grow together in Christ and spread the Gospel. This involves humility, charity and prayer in all Church gatherings.
Please also review AIHCP’s Christian Counseling Certification and see if it meets your academic and professional goals. The program is online and independent study and open to qualified professionals seeking a four year certification. The program is especially beneficially for training of ministers and clergy or professionals within the church community who are looking to offer basic spiritual direction and counseling services at a non clinical level.
Additional Resources
Tenny-Brittian. “The Effective Church Group”. Access here
Neffiner, V. (2019) “Here Are 8 of the Most Controversial Issues in the Church Today”. Crosswalk. Access here
“20 ways to prevent and resolve conflict in the church” (2023). NC Baptists. Access here
Perry, T (2020). “Effective Christian Leadership for Today: Key Aspects, Stages & More”. Access here
Faulkner, B. (2024). “7 Biblical Models of Leadership”. LifeWay. Access here
The role of a Christian Counselor is twofold. On one hand, the counselor is a professional who must adhere to ethical standards of the field echoing the axion “do not harm”. On other the hand, the Christian counselor is called to bear witness to the faith. These ideals can collide when a counselor is also a clinical professional counselor working in the secular realm where personal bias and religious conviction are separated from the counseling process. While the divine mandate to preach to all nations is important, in professional settings, such religious proclamations are not only inappropriate but also counter productive. Showing Christian example in these cases are always better than words. As for the Christian Counselor, who may be licensed or non-licensed in counseling, the opportunity to express Christian doctrine is ethical because the client is seeking Christian answers for his/her issues in life. Of course, the Christian Counselor is still called to express empathy, love and non-judgement to those who express different gender or moral questions.
With this guideline in place, it is important for Christian Counselors or counselors who are Christian to have a better understanding regarding the conflict between Christianity and the role of gender ideology and oppression. Please also review AIHCP’s Christian Counseling Certification.
Christianity and Oppression
The Church is divinely founded institution by Jesus Christ but made for human beings Human beings are imperfect and hence subject to corruption. The Church while divinely inspired via the Holy Spirit still makes mistakes because of its human element. These mistakes are highlighted throughout history through the numerous atrocities made in the name of Christ through discrimination, persecution and war. It is unfair to say Christianity is the sole religion to be hijacked by fanatics and misused. Throughout history, human beings have used religion as a way a propaganda tool for horrendous things, but does this dismiss the faith itself? Humanity would find new vehicles to promote hate and war if faith ceased to exist. An atheistic world would find ways promote different groups against one or the other. Still, those who wish to divide, hate and control misuse religion. Christianity itself has been utilized for evil ends never intended by Christ Himself.
Christianity’s essence is anti-oppression because Christ frees us all from sin.
Jesus Christ came to free the oppressed, namely every soul under the oppression of Satan and the sin of Adam. Christianity within its founding is non-oppression creed that looks to find equality within Christ. St Paul states that whether Gentile or Jew, slave or free, male or female we are all equal and one under Christ (Gal;3:28). Yet despite this, evil men and women have corrupted the faith throughout the centuries and caused great pain and suffering to various oppressed groups throughout Europe. In turn, Christianity as the major cultural identifying and unifying force of Europe became an instrument and tool to imprison and enslave the world under the promise of saving souls. Numerous European nations, used faith as a justification to subjugate Africa, the Americas and Asia. While the sweet gift of Christ was awarded to many individuals and spiritual salvation was found, the enormous cultural and ethnic raping of other civilizations created the third world that we know today. European pride, colonization and imperialism became associated with Christianity for many others.
It is important as counselors within the Christian tradition to understand this historical reality. Christianity is seen by many diverse groups as an oppressor due to its affiliation with Christian nations of Europe and also Christian missionaries who behaved like colonizing agents of change instead of messengers of the Gospel. This is not to dismiss the great work of many missionaries in both Protestant and Catholic traditions. Many good people spread the Gospel. Many saw the equality of all cultures and their beauty while trying to share Christ, but many also looked to Europeanize and destroy the indigenous culture. These scars and hatreds against the Church are real.
So while as a faith, Christianity is non-oppressive, in action, imperfect human beings have utilized it as an oppressive agent within Europe and across the world. Jesus Christ, Himself, would spew these bad examples of faith, as He did the numerous Pharisees of His time, but this sometimes brings little comfort to those who have faced oppression through the Church. As a Christian Counselor, one must understand that Christianity is seen to many as the “common enemy” and not be naive to think everyone sees the face of a Christian as an inspiration, especially in counseling.
Oppression Ideologies
Oppression is real in the world and to deny it because one has not seen it is a grave error. While many Christians, especially those of European descent, may exist in a bubble of the perfect world, many other Christians and non-Christians alike in different cultures experience oppression and racism daily. Whether at the micro-level, or at higher levels, individuals suffer numerous slights and injustices. These potential clients also bring to the counseling room these injustices and Christian Counselors or merely counselors who are Christian must be aware of their target populations and the injustices associated with them.
Approaches to facing oppression exist within and without Christianity. Liberation Theology in Latin America is a critical theory that combines Christian values with Marxist ideologies. Karl Marx, the social philosopher and Father of Socialism taught that there is a clash between the classes. Between the haves and have nots, there has also existed class warfare, whether slaves and owners, serfs and lords, or workers and labor barons. Different names and times but the same class war has always existed, according to Marx. Liberation occurs when the masses take control and find justice through constant revolution. Liberation Theology took a critical look at the Church and its structure as a hierarchal structure of class between clergy and the people. This of course also analyzed the role of women as an oppressed group within the faith and the power of the clergy within the faith. As a Jesuit Catholic theory, it questioned the power of the papacy and hierarchy, as well as questions regarding women priesthood.
Unfortunately, throughout history, the cross has been used by evil men to subjugate, but this far from the message of Christ. Please also review AIHCP’s Christian Counseling Certification
Ultimately, the outgroup or group that suffered discrimination looks to find a seat at the table. Ways to address these issues are found usually in two common theories, the Common Humanity Theory or the Common Enemy Theory. Those under the umbrella of the Common Humanity school look to rectify social injustice and inequality by denouncing differences and injustices and condemning inequality and seek to emphasize that all human beings are equal in dignity. Humanity must work together to resolve past injustices and eliminate present examples of racism or oppression. Common Humanity approaches embrace solidarity and the common human solution. In contrast, Common Enemy, focuses more on the oppressor. It searches to eliminate racism and oppression by turning on past oppressors or institutions and weakening their power. In many ways, the ideology looks to burn it all down. It is more Marxist in thought and identifies the “other” more so than the common. Hence those associated with the oppressing past through no fault of their own must be educated and balance must be restored through recognition of division.
There is good from both ideologies and usually a mixed approach is best. Common Humanity can sometimes dismiss differences which are important to understanding oppression but also the diversity within humanity. While it embraces a beautiful Christian concept that we are all children of God and one people, it over generalizes and can dismiss how these differences are real and important while still attempting to eliminate oppression. It can sometimes belittle past injustices and only wish to push forward. Common Enemy obviously is more destructive and dividing with its Marxist ideology. It can make progress difficult because it looks to divide between the haves and have nots and punish those who are descendants of the oppressing group. It essence it can seek to attribute punishment on the descendants of the past oppressive group. This ultimately turns the past oppressor into a new outgroup that faces its own discrimination. Christianity and white males face discrimination for white privilege or Christian morality that finds some acts immoral. Personal belief becomes bigotry and this is wrong.
A mixed road acknowledges common humanity and how everyone must work together to eliminate oppression but this mixed road also accepts the past wrongs and histories and acknowledges privilege in a non-hostile fashion. The common road recognizes the past but also works towards a common future while identifying the beauty of diversity. In the world today, we see protestors demanding the churches be torn down, or statues defaced, or absurd reparations for actions hundreds of years ago, while we also see individuals ignoring history , their own privilege and blessings because of their race or ethnicity, or not willing to offer fair compensation to certain cultures such as Native Americans or oppressed African Americans.
Dealing with Gender Based Ideologies in Christian Counseling
With these important guidelines have been set, one must carefully identify the pain of gender based groups that include women, homosexuals and transgenders. In counseling, many Christians who counsel or in fact perform Christian Counseling services may come across the marginalized within these groups. It is critical within our purpose to present a mixed approach that recognizes the pain of these groups, the wrongs of the Church but also a presentation that defends the integrity of Christ’s original message. This unfortunately, while condemning oppression, lead to extremely different moral outcomes that need to be mutually respected by both sides. Unfortunately, as an ex oppressing group, many Christians are not given this common and mutual respect of disagreement and can be labeled as medieval, prejudice or misogynistic. In order for true freedom to exist, Christian morality cannot become the newly oppressed. Yet, if the counselor, one must sometimes withhold personal opinions or beliefs, or if within Christian Counseling itself, withhold anger or judgement against an an angry client or one who professes a different life style. In counseling, empathy and healing is the desired result and the client is also a patient in which one must do no harm.
Feminism
Women have unjustly been discriminated throughout human history. Women have been seen as the weaker sex due to physical limitations. Various gender roles have attempted according to different cultures to place women in certain stations instead of validating individualism. Different cultures have different disparities of gender based oppression (Pedersen, 2018, p. 211). Many men have experienced a privilege based on the group they belong to and not based on what they have done or not done (Pedersen, 2018, p. 211). Hence women have been held back in many social spheres in religion, politics, work and the family. Women who are of a certain ethnic minority suffer a second oppression as well. This is referred to as double minority status (Pederson, 2018, p.214).
The feminist moment in the late 19th and early 20th Centuries looked to alter the oppression faced by women. It sought to remove the illusion of male superiority over females based on merely biological appearances. From a Christian perspective, movement within itself embraced the idea that God created both male and female and that all under Christ are one. Its success led to multiple triumphs in woman rights including the right to vote, as well as the appearance of women participating in politics and governance. While opening women to the work force, there still exists unequal pay barriers as well as natural prejudices that exist within social norms of Western civilization. While women have made great leaps in gaining equal treatment in society, there still exists numerous prejudices and inequalities. These issues are common problems for many women in counseling sessions and counselors need to address these issues and also advocate. This is especially the case in rape and domestic abuse which is a critical issue for women world wide.
The Christian faith recognizes the advances against oppression but still rejects radical elements of these movements that attack gender, sexuality and marriage
Yet, despite these great advances, the Church finds itself at odds with many Feminist ideologies. Some denominations pending on their level of conservative values have less friction than others but for the most part, radical feminist ideologies remain in contrast to the Christian faith. Working from least to most controversial, the role of women within the Church has greatly changed since the 1960s. Women are more seen in the Church in regards to liturgical presence than ever before. In Protestant denominations, many women serve as ministers or even bishops. In Catholicism and Orthodoxy, while the priesthood remains for males only, women now participate in liturgical services as lectors, servers, and eucharistic ministers. Permitting this has laid to rest many class/gender war ideologies within the Church but still many within the Catholic and Orthodox Churches see the theological dogma of a male only priesthood as a class struggle as identified in Liberation Theology instead of a moral absolute.
However, radical feminism has pushed into other areas there is little debate within Christian morality. Feminism pushed for a less constrained morality of the female body. Radical feminism, not true feminism, assaulted the role of husband and wife within the Sacrament of Marriage, the nature of the conjugal or sexual act, as well as attacking the rights of the unborn child. Ironically, early feminist movements condemned birth control and abortion as ways males escaped accountability. Recent radicalism has seen it as autonomy of the woman over male restrictions. All of these cases of oppression whether it is state of a woman’s role within the Church to sexual rights have disguised these questions about oppression. Radical groups have taken issues of oppression into issues of faith and morals. The radical movements look to not seek relief from oppression but looks to alter the institution and the morality of Christianity- and turn any Christian, male or female, who opposes it as an oppressor and bigot. Unfortunately, movements against oppression, or least some parts of it, can become radicalized and seek to cause damage and turn those who profess the faith as the newly oppressed.
Still, as Christian Counselors, we need to identify and show empathy with women who face true discrimination issues but also show patience with those who become angry with the Church and its morality. Those who are secular counselors must learn to balance profession and faith and attempt to focus more so on the issues female clients face without further angering or enraging them but instead listening and understanding the pain they experience as women in an unfair world and when appropriate showing action on their behalf.
Sexuality
One group that has faced extreme oppression are those who express different forms of sexual orientation or preferences. The LGBTQ movement has looked to cause awareness regarding the plight and suffering of these marginalized groups. Obviously the dominant group and socially accepted is the hetero-sexual community which makes up most sexual orientations. Those with hetero-sexual inclinations are seen as “normal” and experience far less bias and social hate. Heterosexism is the belief that any sexual relationship that is not between a man or woman is not normal and inferior (Pederson, 2018, p. 221). In addition, Homosexuals have been targeted throughout history with hate crimes and club shootings solely based on their sexual orientation. Only since the 1990s have stigmas of social outcasts been removed and the right to marry and other legal statuses granted, yet, hate still permeates under the cracks of society and this marginalized group still faces discrimination, jokes, hate and violent crimes.
Of course, this type of oppression is condemned by Christianity and Christ commands to love one’s neighbor. While Christianity continues to recognize the homosexual act as unnatural and sinful, the Catechism of the Catholic Church points out that the feelings and the urges themselves are not sin but a result of one’s broken nature, like any impure thoughts, they are to dismissed. The catechism also calls for those with this un-natural inclinations to live a life of purity and prayer. The Church forbids any hatred to the person who expresses this life style but condemns the action itself. Radical movements would label this as oppression but the Church and most of Christianity holds a moral absolute principle. It in no way seeks to restrict homosexuals in public and secular life but holds them accountable if they wish to confess the Christian creed. Restrictions within the faith are not oppressions. Christians are restricted from many moral acts, homosexuality is just one of many and if one wishes to follow Christ, one must take up one’s cross and follow the commandments.
Christian Counselors can find themselves in a delicate situation when navigating faith and counseling with cases such as transgenderism
Christian Counselors are ethically held to show nothing but love and empathy for any homosexual clients and must while highlighting the moral truths of the faith show patience and non judgement. In addition, ideas such as conversion therapy can be very dangerous to the mental health of homosexuals who come to Christian Counseling. Many who wish to live chaste lives struggle and to ignore or pretend the emotions are not real can cause intense mental damage. Every moral temptation, for whichever vice in life, needs to be acknowledged, understood and coped with as a cross in life. Attempting to make a person who is homosexual to heterosexual in terms of what they find attractive is something beyond mere wishing or desiring but a true feeling that needs to be discussed. When this feeling is cast aside as dirty or evil or fake, then this can leave a person in a very dark place. As for those Christians in secular counseling, the counselor must restrain their own bias and look to help the client despite any moral disagreements. In cases of extreme distress in counseling between counselor and client, a mutual agreement can be made for reference to another counselor but this to must be done with the utmost professionalism and concern for the well being of the patient. It is unethical to abandon any client due to moral differences.
In addition to homosexuality within the LGBTQ movement are transgenders who identify as a different sex and gender than biologically born as. Pederson points out that transphobia ranges from fear, disgust as well as hatred towards those who alter their gender or cross dress (2018, p.215). Transgender people have faced sharp ridicule and are also victim to many hate crimes, as well as discrimination. Pedersen labels those of one gender as possessing cisgender privilege without the discrimination faced by the transgender community (2018, p.215). Pederson lists various definitions of sex, gender, gender identity and gender role. He states sex is the biological traits that determine a male or female, while gender is defined as learned behavior or social construct that influences gender and its role (2018, p. 210). Gender identity, according to Pedersen, is the perception of one’s own gender as a man, woman, boy, girl, non-gendered, bigendered, or transgender (2018, p. 210).
As a counselor, those facing transgender issues or homosexuality issues face other issues beyond discrimination but a variety of conflicts within. Many experience high levels of depression, anxiety, low self esteem and abandonment. Families and friends can abandon them leaving them without support and leaving them in total isolation.. In addition, many may experience suicidal ideation. The conflict of who I feel I am and what I was born or what my faith states can cause great internal torment. Many may feel guilt or shame or become obsessed with radical alterations.
While gender roles play a part in social norms of society of how a boy or girl acts, it is important to note that certain gender roles can be constrictive to expression of individuals and sometimes within themselves harmful to emotional outlets. For instance, men should never cry, or women are meant to stay at home, or boys should play with trucks and girls with dolls are prominent in society. These are social norms, but when individuals look to express their individuality, then these norms can be dangerous, however, what about when they constrict gender discovery? Christian Counseling does not find the Pederson definitions as binding. Christian Counseling conforms with a conservative psychology perspective that transgenderism is a dysphoria from reality vs the current mainstream definition. With only main stream protocol currently accepted, counselors are encouraged to help clients identify and associate with the self that best fits and to find support and groups that affirm one’s feelings. Because of this , within the modern era for Christian Counselors, it has become the unfavorable statement albeit the most obvious that something is mentally wrong . Yet due to the highly flammable and emotional state, only the most highly trained counselor should attempt to discuss these issues since the person is already extremely distressed. When treating a transgender person, a counselor must approach it very carefully to protect the client against suicide and to not only discuss the external oppressions but also the internal anguish of conflict that exists within the person and how to properly cope and address these intense feelings in a healthy way. This is why in secular counseling, a counselor must leave personal bias aside and address the symptoms.
While oppression exists within these communities and it must be acknowledged and addressed by counselors, there is a deeper issue and more dividing issue when radical forces attempt to challenge Christian morality. In Genesis, God created them both male and female. In Christianity, one’s gender is more than one’s biological shell but an intimate part of the human person tying together the body, mind and soul. In St. Pope John Paul II sermons ranging from 1978 to 1984 regarding the human body, formerly referred to as the Theology of the Body, John Paul II paints a beautiful image of the journey of the body and soul throughout life and its continued existence in the glorified body after the General Resurrection. Hence the body and its gender plays a large role in the total person, body, mind and soul, not just the body itself. Of course, other religious traditions place less emphasis on the body but for the Christian Counselor, ones sexuality and essence are closely tied together through the creation of God. This can lead to issues of moral disagreement between the transgender community as well as the Christian community. The radical movement will label Christian morality regarding transgenderism as oppression while the Christian community will label it merely as a sin and choice that is rejected. This does not mean the Christian community wishes to oppress, but it looks to make a moral statement on a moral issue that best fits its own moral code. In many cases, the Christian community can then become oppressed like the transgender community because of non Christian values that see it as prejudice or oppressive.
As counselors, one must do no harm and perform according to the standard in helping someone with this diagnosis. It is important to acknowledge their oppression and the hate that exists against them, but many would say not to confront it but to merely show empathy and help the person find happiness. In a secular counseling session, this may be the best course of action. However, within the Christian Counseling setting, again, one is more free to discuss gender dysphoria, as well as the scriptural elements of gender, especially since the client is asking for Christian guidance. Christian Counseling is able to escape the restrictions of secular limitations when discussing immorality.
Conclusion
Multicultural counseling with groups who experience oppression require sensitive approaches that acknowledge oppression an advocate for social justice. Approaches that utilize Common Humanity and Common Enemy are best utilized as a combination to solve the oppression issues within the world. Christianity unfortunately has been misused by evil individuals throughout the centuries to perpetrate oppression. Sometimes, Due to religious and moral differences, attempts can be made to label Christians as bigots, when in reality they are merely holding to a belief.
Multicultural counseling demands respect for others with different moral backgrounds or gender ideologies. Please also review AIHCP’s Christian Counseling Certification
In addition, gender and choice of sexuality continues to be a difficult issue addressed in counseling for counselors who are Christian, as well as those who provide Christian Counseling to those targeted groups. Differences in faith and moral choices can be a conflict for a counselor, especially within transgender ideology. Counselors nonetheless are held to hold to the axiom of do no harm and treat each patient with empathy and non judgement. Christian Counselors have more freedom than secular counselors but while able to address morality still must show love and not abandon their client. Any issue of oppression is evil and must be rectified. The groups discussed are targeted for gender or sexuality and this is wrong within a secular society. Some of the movements answered great injustices while other aspects of it became radicalized. Be careful not to over generalize. From a Christian perspective, it is OK to disagree with certain parts but still agree on others. Believing something is a sin or wrong does not make someone a bigot. However, when one seeks to oppress or hate another group, then one commits an even greater sin of hate. Between alt left groups who wish to catalogue believing Christians as bigots regarding gender morality and alt right groups hoping to ignore history and hate the person but not the sin, little dialogue can occur. Believing Christians and social progressives can find common ground by respecting each other and finding commonality. Ultimately, Christ calls all to love one another. Christ alone judges.
Please also review AIHCP’s Christian Counseling Certification and see if it matches your academic and professional goals. The program is online and independent study and open to qualified professionals seeking a four year certification as a Christian Counselor.
Resource
Pedersen, P, et, al. “Counseling Across Cultures” (7th). Sage.
Additional Resources
Keathley, K. (2024). “Thinking Biblically about Transgenderism: A Biblical Response to Current Trends”. Center for Faith and Culture. Access here
Lynn, S. (2019). “How should Christians respond to those experiencing gender dysphoria?”. Christian Post. Access here
“Guidelines for Psychological Practice With Transgender and Gender Nonconforming People” APA. Access here
“Transgender: Ensuring Mental Health” Cleveland Clinic. Access here
“Voices of women and girls essential to fight for human rights” (2022). United Nations. Access here
“The 11 biggest hurdles for women’s equality by 2030”. (2023). UNwomen. Access here
Hancock, K. (2006). “APA’s Guidelines for Psychotherapy with Lesbian, Gay and Bisexual Clients: The Fundamentals for Practice”. APA. Access here
Hays, D. et, al. (2007). “Addressing Privilege and Oppression in Counselor Training and Practice: A Qualitative Analysis” . Journal of Counseling & Development ■ Summer 2007 ■ Volume 85. Access here
The allure of the world in the fallen and temporal reality that humanity exists is an illusion or mirage in the desert. As pilgrims in this fallen world, our senses are dulled, our will distracted, and our eyes sometimes blinded towards truth and beauty. The inherited broken nature from Adam hinders our ability to sometimes distinguish right from wrong. According to St. Thomas Aquinas, the concupiscible appetite of humanity’s fallen nature is associated with initial desires of the senses. Unlike Adam prior, humanity lost perfect control of the passions after Adam’s fall. The end result is humanity’s appeal to these senses which can in some cases be good but in other cases bad. Hence illusionary goods that are immorally distasteful but physically pleasing can blind humanity. In addition, the broken human nature not only sees illusion in the near and present but also abstract and secondary goods. Greed, power, status and worship become end goals leading multiple individuals down a dark path.
Filtering out the noise and finding peace in prayer leads to ultimate happiness.
The conscience always seeks good. In that our human nature is not totally devastated but the conscience while perceiving a goal as good does not always objectively choose correctly. Hence the illusion that can exist even within those with good intentions. Individuals can become so distracted by the noises of the world that they can lose sight of the truth and reality. Before Christ and His ultimate sacrifice on the cross, our broken natures were left without grace, but through the cross, Christ grants grace and guidance to His creation. This can help humanity see the noise, uncover the illusions, and focus more solely on truth. Christian Counselors, ministers, priests, clergy, and other ministry based vocations can help individuals see truth. Like Paul, we sometimes need the scales removed from our eyes to see before we can truly flourish.
The Noises of the World
St Teresa of Avila in her masterpiece “The Interior Castle” guides the soul through the world to deeper connections or castles with God. The first castles are very much consumed by the world. Outside of the castle exists the world and those who are flooded with false illusions. Once one understands the inherent malfunction of this world and understands the need of God, one is able to enter into the first castle, the entry room with God. This exist from the world of illusion into the world of reality though is nevertheless filled with noise that exists outside. The noises can pull one back and forth from truth and reality to untruth and illusion. The broken conscience and will seek the world but the intellect and mind through the grace of the Holy Spirit invite it to truth. This tug of war between the the world and God exists according to St Teresa throughout the first three mansions before the soul can become more stable. Christian Counselors primarily work with individuals in these sincere but still incomplete relationships with God. Where vice and virtue, right and wrong and truth and illusion pull at clients or spiritual children.
While the world, while marred by Original Sin, is broken, it is still beautiful. Unlike Manichean views that draw a dichotomy between the world/evil with the spiritual/good, Christian theology still sees the temporal world as still retaining goodness since it was created by God. Even our fallen human nature, still retains beauty for it is not totally corrupted. Christ became human, lived among humanity, existed within the temporal world, highlighted its beauty but also pointed out its noises and imperfections. So, while broken, nothing is totally destroyed. Not all noises of the world are evil. In Christian Counseling, it is hence important to help guide individuals through these noises, labeling them and better understanding them.
In creating a hierarch to judge the noises of the world as good, bad, or neutral, one needs two fundamental measurements. First, and foremost, do noises distract from the ultimate purpose of existence to know, love and serve God? Our primary goal in life is always spiritual. The ultimate end is always God. Things that lead to another end are noises within the world that are not good but inherently evil. Do the noises or actions from those noises correlate with God’s Law or violate it? Do they even if neutral seem to distract one from God? Secondly, some noises of the world can be more difficult to discern. Discernment involves deep spiritual prayer and reflection upon choices. What are the fruits of certain actions? Are they, as St. Ignatius Loyola point out, lead to the banner of Satan and the world, or under the banner of Christ? So noises can be difficult sometimes to discern and it is important to be able to discern what ultimately leads to God and not away from Him. So, noises within the world can be good, neutral or bad. So, we will look at some of these noises and try to better understand their role in our existence. As temporal beings, these noises although not always tied to our ultimate end are still nonetheless sometime very important. In addition, as we will see, some noises are also completely un-necessary but allow them to enter and destroy our peace.
Good Noises
As physical beings, we have physical needs and the good noises of the world meets those needs. Pieces of heaven pierce through the veil that separates and gives sunshine to the broken nature of things in temporal reality. Things that are physical but also connected to higher values such as love will exist here and in the next world. A beloved family member, friend, or even pet, is more than a temporal bond but a bond that is beautiful on earth and heaven. The noises of the world that call one to serve one’s fellow brother or sister are good noises. Seeing Christ in other human beings and being called to the temporal needs of others in this world are good noises. They do not distract but are means to the end. Unfortunately because we exist in a fallen world, happiness associated with our loved ones ultimately ends in suffering because of death and loss but these connections are re-made again with God in the eschatological reality which is perfect and true. So the noises of this world that call us to special bonds and helping our neighbor are good noises that build our union with others and God.
If we offer our day to God, then all the daily duties are spiritualized as a living prayer and not a distraction from God. Please also review AIHCP’s Christian Counseling Certification
Some good noises are less binding to the next world and exist only in this world. They are good when in balance with our spiritual needs and understood within their proper context. Jesus who existed on earth lived as a human being and understood that existence requires not only spirituality but also physical dependence to survive. So many noises direct oneself to temporal needs because one cannot always focus on the spiritual end. These noises include the joys of a good meal, exercise, health, career and income which make survival possible. Jesus within His first thirty years of life followed in His foster father’s footsteps and worked as a carpenter. He worked, he collected income for Himself and His mother, and existed. Jesus also as a human person experienced joy with social communal meetings. He ate with friends, attended parties and weddings, and experienced the goodness that exists in this dark world.
In many ways, good noises are healthy. We have duties and obligations. We cannot always contemplate the mysteries of God but must make a living, or prepare a meal, or sweep the house, or attend a friend’s wedding, or enjoy a song or movie, or go on a vacation! Jesus understands this because He is also one of us. The good noise does not take away from God but focuses one on the daily duty ahead that is required in this important phase of our existence. What Jesus did not do though is turn these good noises into distractions to primary duty. When secondary duties consume, or events take away from God, that are not inherently bad, but in some cases good or neutral, then they can become corrupted. When one allows temporal activities to become an obsession over duty to God, then they can become detrimental. Jesus never put prayer second to anything. He also corrected Martha, when Mary focused on worship, while Martha was more concerned about preparing the house or serving the guests. Martha was not distracted by a bad thing to do, but it was her timing that Jesus corrected in regards to duty to first Himself as God, and then later temporal duties. This is why good noises must always be tied to God. One cannot focus on God every minute, but one can in the morning offer all duties and obligations to God as prayer. St Theresa the Little Flower would turn a simple action as sweeping the convent floor into an act of love by giving her daily duty to God. In this way, one can spiritualize the temporal duties and vocations one may have at home, work, or school and turn them into living prayers.
Now obviously, some urges are neutral noises. Hunger, fatigue, even sickness, can distract one from God, but again God understands when hunger or fatigue affects prayer. He understands when basic human needs push one to focus on those needs. Jesus endured all the basic human needs we do but as God was also able to teach us how to offer up those needs when suffering or upset or hungry. These minor neutral and natural distractions are noises that can distract from prayer but when offered up can become powerful tools for growth in grace. Our most beautiful prayer may be our least focused due to pain or hunger, but the effort to still say it, is most pleasing to God.
Bad Noises
Bad noises in the world are inherently evil noises of the world or neutral or initially good noises that are imbalanced or lead to distraction from the spiritual. If someone is working for his or her family with long hours or attending events with family and friends, this is good or neutral within itself, but if this causes neglect of prayer life or leads one to miss spiritual obligations then it becomes a distraction. If a sporting events prevents spiritual obligations that are due to God to become unmet, then the sporting event, while good or neutral, becomes in this particular case a bad and distracting noise. When one creates an imbalance on earthly duties or leisure events at the expense of God then God is put second and the this particular noise steals from God and distracts one from one’s duty to the ultimate end. It is important to have a hierarchy of needs within one’s life. Spiritual needs should always exist on the top of the list. When spiritual needs are neglected, these noises create spiritual sloth. This in turn creates laziness and imbalance. Imagine if one neglected teeth hygiene but over focused on skin hygiene. Hence we need to balance and meet all human needs from mind, body and soul. Obviously the soul should be at the top of the list, but when other things take away from the soul, then the soul suffers. This type of neglect or spiritual sloth occurs because of outside noises that are inherently good or neutral but distort balance and lead to spiritual sloth. One must identify what is most important and also find balance to ensure the ultimate end is not neglected.
Of course, some noises are inherently bad. Sins and vice not only distract one from God, but also call us away from God and harm the soul. They damage the soul and replace virtue and good habit with vice and bad habit. They become the illusions that present themselves as good options and look to replace God as our new idol. These bad noises pull and drag us from the first mansion of union with God and dump us again in the cold barren world. The bad noises of the world are very loud. They fall under the banner of the world and Satan and make false promises. They are cheap thrills and pleasures that ultimately lead to no long term happiness but only brokenness. Like the Sirens of ancient Greek mythology, they lure wayward sailors to impending doom.
It is important to discern the bad noises from the good noises and fight temptations that lead to the wrong path of life. These noises not only distract but lead to alienation from God and entrap the soul into the follies of the world. As Christian Counselors, we must try to help individuals escape the mire and mud of the bad noises that sometimes refuse to release. That involves identifying the true nature of these noises but also ways to help form new and better habits. As Christians, we can at any moment make a poor decision. We can not only become distracted by inherently neutral or good things but also fall victim to a bad noise. When this happens, we will feel guilt and sorrow, however, we are not perfect, nor claim it, but acknowledge our broken nature and dependence upon Christ and the grace of the Holy Spirit to seek forgiveness. So, while some may be entrapped by bad noises constantly, Christian Counselors, pastors, priests, as well as anyone in ministry should be aware that there are many who slip on the trail from time to time and need an encouraging word to get back up. Within Catholicism, confession exists, but for those within other denominations of Christianity, counseling and words of love can be very helpful. Ultimately God forgives everyone who slips. The Church is comprised of sinners. We cannot escape it, so if distracted, we must sometimes acknowledge our brokenness with humility and seek forgiveness and refocus on becoming closer to God.
Helping Christians Through Un-necessary Noises
Understanding what noises are both good and bad is an important first step but there is more sometimes in finding true balance in life. The first point is to be spiritual first. This involves the moment one wakes up, offering the entire day to God. Spiritualizing the daily duty and offering to God through Christ sets the tone for the day. Furthermore, the evening and night should end with thanksgiving.
So much anxiety and lack of peace comes from un-necessary noise. This not only distracts from God but also causes inner turmoil
As spiritual beings, it is important that the spiritual end with God comes first in life. Hence, even good noises, need to find placement second to spiritual obligations throughout the week. There is an abundance of opportunities throughout churches not to forgo spiritual obligation for secular event. God asks for one hour a week.
Christian Counselors can help individuals better plan times and find better management for spiritual hygiene. Clergy can help people understand the best ways to implement prayer on the go during busy schedules. One can fulfill daily temporal duties and still worship God and find time for God. This may involve also properly balancing time. Idle time on chat, social media, or tv can be moderated if in excess. When these simple neutral noises become so loud that they dominate a larger part of the day at the expense of daily duty as well as spiritual duty, then one needs to step aside and re-evaluate priorities and possible addictions. Christian Counselors, pastors, and clergy can help individuals better time manage and also balance life in regards to social distractions not in moderation.
The peace that comes with time with God can better adjust attitudes and emotions that are soiled by the constant useless idle addiction to the world. The irritations of the world cannot only make one bitter but they can also distract one from God, while focusing on useless and meaningless trivial issues on social media, or what someone is doing or not doing. Prayer refocuses and filters out the unnecessary noises. I think that is another good adjective for noise beyond good, neutral and bad. The temporal world thrusts many necessary but also many un-necessary noises on individuals that dominate their day and distract them from what is important not only spiritually but also temporarily. These distractions cause frustrations at the emotional level causing unneeded stress and bitterness for many things that do no even involve a person. The news, politics, or what someone said on a social media outlet that you will never meet can all cause unneeded anger and frustration that un-necessarily dominates the day and most negatively steals peace for oneself and prayer towards God. So, it is important to take inventory of time management on fruitless endeavors and meaningless and un-necessary noise that steals peace but also distracts one from God.
Conclusion
Give everything to Christ and not worry. Please also review AIHCP’s Christian Counseling Certification
We are pilgrims in a fallen world. We ourselves are broken through Original Sin but through the graces obtained by Christ on the cross and administered by the Holy Spirit, we can walk through this temporal world. While broken, the world itself is not completed corrupted and through the example of Christ, we can see the importance of merely existing in it and offering everything to God. It is important however for us while existing to understand the ultimate end which is God. Through a morning offering, we can spiritualize our daily lives and instead of them becoming distractions allow them to become living prayers. Yet, we can sometimes be tugged by distractions and noises of the world and must find balance and priority with God. There are many good or neutral noises that are necessary but when they become first over God then they become big issues. Of course there are also bad noises that are inherently evil within themselves and we must try as hard as we can to limit these mistakes in life. Our goal is to live in this world, as Christ did, but to also to focus on the next. Christ is out ultimate example as both God and Man to filter through the noises of the world, discern them and offer them to God, while existing here but also hoping for there.
AIHCP offers a Christian Counseling Certification for behavioral health or human service professionals or those in ministry who wish to help counsel others to Christ. The program is online and independent study and helps equip the student with the necessary knowledge and abilities to help individuals find God. Please review the program and see if it meets your academic and professional goals.
Additional Resources
“Understanding ‘The Interior Castle’ by St. Teresa of Ávila”. Root Classics. Access here
“Ignatian Discernment”. Office of Ignatian Spirituality”. Access here
Blevins, K. (2020). “What Is the Sin of Sloth and Why Is it Worse than Laziness?”. Crosswalk. Access here
Vannoy, C. (2021). “How to Stay Spiritually Focused in a Distracted World”. Life Way Voices. Access here
Isaiah 9:6-7 stands as a monumental piece of scripture, revered by many for its profound anticipation of the coming of Jesus Christ and his Earthly ministry. This passage not only foretells the birth of Jesus but also intricately describes His nature and the role He is to play in the lives of believers. It refers to Jesus as a “Wonderful Counselor,” among other titles, highlighting an aspect of Christ’s ministry that offers deep insights into the fusion of divine guidance with the principles of counseling. Exploring this passage opens the door to understanding how biblical teachings can enrich the fabric of contemporary Christian counseling, grounding spiritual growth firmly in the bedrock of God’s love. Christ is the paradigm for all counselors. His virtue and ability to listen and advise with love and compassion all point to Him as the most wonderful Counselor
Jesus Christ it the most wonderful and ultimate counselor. Please review AIHCP’s Christian Counseling Certification
This article aims to delve into how the prophecy of Isaiah 9:6-7 finds its fulfillment in Jesus, examining His qualities as a Wonderful Counselor and what it means for individuals seeking guidance and solace in their lives. It will explore the role of Jesus in counseling, stressing the importance of listening to His teachings and applying biblical principles in the counseling process. Additionally, this exploration will cover aspects of professional Christian counseling, including what Christian counselors do, the importance of Christ-first counseling, and how individuals can overcome personal barriers to spiritual growth. By drawing upon these themes, readers will gain a comprehensive understanding of how integrating Jesus’ teachings can enhance the effectiveness of counseling for Christians, fostering a deeper connection with God’s love.
Please also review AIHCP’s Christian Counseling Certification. The program is online and independent study and open to pastors and others in spiritual care who look to emulate Christ and become certified in the field of Christian Counseling.
The Prophecy and Its Fulfillment in Jesus
Isaiah 9:6 stands as a cornerstone of biblical prophecy, heralding the arrival of a divine figure who would bear the weight of governance and embody the essence of God’s eternal plan. This prophecy, deeply embedded in the fabric of Christian theology, foretells the birth of Jesus Christ, a pivotal event that marks both a fulfillment and a beginning in the biblical narrative.
Isaiah 9:6 Explained
The verse explicitly states, “For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.” This passage is not merely a prediction; it encapsulates the essence of Jesus’ mission and the characteristics he embodies. The child, referred to here, is distinctively marked by titles that transcend human leadership, pointing directly to the divine.
Historically, this prophecy served as a beacon of hope for the people of Judah, promising deliverance from darkness and oppression through a leader whose reign would be characterized by peace and righteousness. The mention of a child who would shoulder the government underscores a dual expectation of innocence and sovereign authority, culminating in the leadership of Christ.
The Titles of the Messiah
The titles ascribed to Jesus in Isaiah 9:6 are profound, each reflecting a unique aspect of his divine and human roles. “Wonderful Counselor” indicates wisdom beyond human capabilities, highlighting Jesus’ role in guiding his followers through the complexities of life with divine wisdom. “Mighty God” emphasizes his divine nature, affirming the Christian belief in Jesus’ divinity and his integral role in the Godhead.
“Everlasting Father” suggests a timeless, enduring leadership, portraying Jesus as a paternal figure whose guidance and protection are perpetual. Lastly, “Prince of Peace” encapsulates his mission to reconcile humanity with God, bringing an eternal peace that surpasses political and temporal solutions.
The fulfillment of this prophecy is seen in the New Testament, where Jesus’ birth, life, ministry, and resurrection align with the characteristics and roles foretold by Isaiah. His governance is not of political strife but of the hearts and spirits of his followers, establishing a kingdom based on justice, peace, and righteousness.
The prophecy of Isaiah 9:6-7, therefore, is not just a foretelling of events but a declaration of the enduring hope and eternal governance brought forth by Jesus Christ. It serves as a foundational text that underscores the messianic expectations and the profound nature of Jesus’ mission as understood in Christian theology. Through these titles, the prophecy articulates a multifaceted understanding of Jesus’ identity and role, which continues to resonate with believers worldwide.
Jesus’ Qualities as a Wonderful Counselor
Jesus possesses all the qualities of the perfect counselor. Christian Counselors should emulate His approach
Exploring ‘Wonderful’
The term “Wonderful Counselor,” as used in Isaiah 9:6, carries a depth that transcends common usage today. The original Hebrew connotation of “wonderful” implies something miraculous, incomprehensible, and awe-inspiring. This description of the Messiah, Jesus Christ, suggests an extraordinary capacity that goes beyond human understanding, marking Him as a counselor whose wisdom and guidance are divine in nature. His counsel is not merely helpful but filled with wonder, leading individuals to marvel at the profound insights and solutions He provides.
Jesus’ Exemplary Deeds
Jesus Christ demonstrated His wonderful nature through various actions during His time on Earth. From His miraculous birth to His resurrection, each event in His life underscored His divine capabilities. He healed the sick, such as restoring sight to the blind and curing diseases with a touch or a word, showcasing His authority over physical ailments. His teachings, filled with deep wisdom, astonished many, including those who were well-versed in religious law.
Furthermore, Jesus led a life without sin, which is in itself a testament to His perfect nature (Hebrews 4:15). His resurrection, a pivotal moment, not only fulfilled prophecies but also displayed His power over death, affirming His role as the Mighty God and Everlasting Father. These acts of healing, teaching, and perfect moral standing highlight His qualifications as a “Wonderful Counselor,” capable of providing unmatched guidance and insight.
Through His interactions, Jesus also addressed the deeper needs of individuals, diagnosing and meeting their spiritual and emotional requirements. For instance, His encounter with the Rich Young Ruler revealed Jesus’ ability to discern the heart’s intentions and provide counsel that, although challenging, aimed at true spiritual growth and freedom from material bondage.
In summary, the qualities of Jesus as a Wonderful Counselor are vividly demonstrated through His divine attributes and His earthly ministry. His actions and teachings not only fulfill the prophecy of Isaiah but continue to offer profound guidance and wisdom to all who seek His counsel today.
Jesus in the Role of Counselor
Historical Context
Jesus Christ, often heralded as the ultimate model for counselors, exemplifies the integration of divine wisdom and human interaction. His role as a counselor was not confined to the mere dispensation of advice but was deeply embedded in His interactions with individuals across various contexts. Historically, Jesus acted as a counselor in the broadest sense—He understood the human psyche intricately, as evidenced by His dual nature as both divine creator and incarnate Son of God.
Throughout His earthly ministry, Jesus engaged with individuals from all walks of life, addressing their spiritual, emotional, and physical needs. His approach was not limited to formal settings but was carried out wherever He went—be it streets, weddings, or wellsides. This omnipresent availability highlights His commitment to meeting people where they were, emphasizing His role as a shepherd and overseer of souls.
Biblical Illustrations
The Gospels are replete with instances that showcase Jesus’ profound ability to counsel and transform lives. One of the most poignant illustrations is His interaction with the Samaritan woman at the well (John 4:1-42). Here, Jesus, though physically weary, prioritizes the woman’s deeper spiritual thirst, offering her “living water” that symbolizes eternal life and fulfillment beyond earthly means. This encounter not only addresses her immediate social and personal issues but also extends an invitation to a transformed life.
Another significant example is found in Jesus’ response to the adulterous woman brought before Him (John 8:3-11). Instead of condemning her, Jesus uses the situation to teach profound lessons on sin, grace, and redemption, effectively counseling both the accused and her accusers. His approach was not to inflict shame but to restore dignity and encourage a path free from sin.
Jesus’ ability to delve into the depths of human experience and offer transformative guidance is further exemplified in His interactions with His disciples, particularly in restoring Peter after his denial (John 21:15-23). Here, Jesus not only reassures Peter of his worth but also reorients him towards his role in the early Church, demonstrating how effective counseling can lead to personal restoration and fulfillment of one’s calling.
These biblical accounts underscore Jesus’ mastery in counseling, marked by a deep understanding of human nature, a compassionate approach to individual struggles, and a focus on holistic transformation. His legacy as the Wonderful Counselor continues to influence Christian counseling today, encouraging a reliance on His wisdom and the Holy Spirit’s guidance in all manners of personal and communal challenges. Through these illustrations, believers are reminded of the profound impact that wise, empathetic, and spiritually grounded counseling can have on individuals and communities alike.
Listening to Jesus as a Counselor
Open the door when Christ knocks and listen to His counsel
Empathy and Wisdom
Jesus’ approach to counseling is deeply rooted in empathy, a non-negotiable virtue that enables a counselor to connect emotionally and understand the sufferings of others. His interactions throughout the Gospels demonstrate a profound ability to empathize with people from all walks of life, regardless of their circumstances. For instance, when observing the crowds, Jesus not only recognized their physical ailments but also understood the spiritual and emotional burdens they carried. This depth of understanding was paired with an unparalleled wisdom that allowed Him to address not just the symptoms but the root causes of their struggles.
Empathy in counseling according to Jesus involves a genuine connection with individuals, acknowledging their suffering without judgment. This empathetic connection is crucial as it fosters a safe environment where individuals feel understood and valued, paving the way for effective counseling. Jesus exemplified this through His actions, whether it was through healing the sick or offering words of comfort and guidance. His ability to be present in the moments of people’s deepest needs, offering both understanding and actionable wisdom, sets a foundational example for all who provide counsel.
Biblical Encouragement
The role of encouragement in counseling cannot be overstated, and Jesus mastered this through His words and deeds. Biblical encouragement, as demonstrated by Jesus, involves more than mere compliments; it is about directing individuals towards spiritual truths that uplift and edify. This form of encouragement is evident when Jesus interacted with those around Him, constantly pointing them back to the truths of God’s word and His promises. For example, His discussions often included references to Scripture that provided reassurance and hope, such as His reminders of God’s omnipresence and the ultimate victory over sin and death.
Encouragement from a biblical perspective involves recognizing and affirming God’s work in an individual’s life, which can significantly impact their spiritual and emotional well-being. It helps individuals see beyond their current struggles to the greater purpose and plan God has for them. Jesus’ method of encouragement was always filled with grace and truth, providing a balance that not only comforted but also motivated individuals towards spiritual growth and reliance on God.
In counseling, adopting Jesus’ approach means integrating empathy with the wisdom of Scripture, ensuring that encouragement is not just uplifting but also transformative. This dual application of empathy and biblical encouragement helps counselors address the needs of the soul with sensitivity and depth, following the exemplary model set by Jesus, our Wonderful Counselor.
Elements of Effective Counseling
Effective counseling in a Christian context involves a balanced integration of four key elements: commendation, comfort, conviction, and challenge. Each component plays a crucial role in fostering spiritual growth and personal transformation, aligning closely with biblical principles.
Commendation and Comfort
Commendation in counseling involves identifying and affirming thoughts, feelings, and behaviors that align with scriptural wisdom. This process is vital for building confidence and instilling hope within counselees. It requires a deep understanding of the individual’s experiences and a diligent search for Christlike behaviors, even amidst significant personal struggles. For example, in Revelation 2:2-3, Jesus commends the church of Ephesus for their deeds and perseverance, acknowledging their strengths before addressing areas of improvement. This approach not only motivates but also opens the heart to receive further guidance.
Comfort, the second element, entails offering words that bring peace, relief, and consolation to those in distress. It involves a profound understanding of the individual’s pain and applying God’s promises specifically to their situation. However, true Christian comfort goes beyond mere sympathy; it combines empathy with actionable steps, preventing the comfort zone from becoming a stagnation point. It challenges the individual to move beyond their current state towards greater spiritual maturity, balancing sympathy with the necessity for growth.
Conviction and Challenge
Conviction involves making individuals aware of how their thoughts, feelings, or actions may have strayed from God’s laws. This component is crucial as it confronts the individual with the reality of their sin or shortcomings in a loving yet truthful manner. It’s about bringing to light the areas that need correction, which is essential for genuine repentance and spiritual growth.
The final element, challenge, focuses on helping individuals devise and implement a plan that aligns their thoughts, feelings, and actions with biblical teachings. This proactive step is vital for ensuring that the counseling process leads to tangible changes in behavior and mindset. It encourages the counselee to apply scriptural wisdom actively in everyday life, thereby promoting continuous spiritual and personal development.
By weaving together these four elements—commendation, comfort, conviction, and challenge—Christian counseling can effectively guide individuals towards a deeper relationship with Christ, marked by a transformative and renewing journey of faith. This holistic approach not only addresses immediate issues but also fosters long-term spiritual resilience and growth.
Seeking Professional Christian Counseling
Please review AIHCP’s Christian Counseling Certification and see if it matches your academic and professional goals
While the Bible does not explicitly address the profession of counseling, it strongly advocates for the wisdom and safety found in seeking counsel. Proverbs 11:14 and 12:15, among other verses, endorse the value of guidance, portraying it as a wise and necessary pursuit for managing life’s challenges. This biblical endorsement forms the foundation for the practice of professional Christian counseling, which integrates scriptural wisdom with therapeutic expertise.
AIHCP offers a Christian Counseling Certification for clergy, pastors, and others in pastoral care. Licensed counselors and other Human Service professionals, as well as healthcare professionals also qualify for the program.
Biblical Support
Scripture does not directly mention professional counseling but offers broad support for the concept through its endorsement of seeking wisdom and multiple counselors. For instance, Proverbs 19:20 and 13:10 suggest that wise counsel is crucial for personal well-being and safety. These passages collectively imply that while the advisors in biblical times were not labeled as professional counselors, the act of seeking and heeding wise counsel aligns with biblical principles.
Attributes of Professional Counselors
Professional Christian counselors are distinguished by their specialized training and commitment to integrating biblical truth with counseling practices. According to the Cambridge Dictionary, the term “professional” implies a level of specialized education and training which professional Christian counselors embody. They often hold credentials such as Licensed Mental Health Counselor (LMHC) or Licensed Professional Counselor (LPC), highlighting their expertise in both spiritual and psychological disciplines.
These counselors are adept at navigating the complexities of human behavior and mental health through a biblical lens. They utilize their training to identify root causes of personal struggles and employ scriptural principles to guide their therapeutic approaches. This dual expertise enables them to offer not only psychological relief but also spiritual growth and healing.
Professional Christian counselors also respect the distinction between different counseling methodologies. While some adhere to Nouthetic counseling, which focuses on sin as the root of problems and uses scripture as the sole corrective, others recognize the limitations of this approach. They understand that some issues require more comprehensive psychotherapeutic interventions, alongside spiritual guidance.
In practice, these counselors do not impose their worldview but facilitate the discovery of truth in a caring manner. They are trained to use biblical wisdom and professional therapeutic techniques to help individuals navigate their challenges while fostering spiritual growth.
By integrating professional expertise with a deep understanding of biblical principles, Christian counselors provide a unique and vital service that supports both mental health and spiritual well-being. Their work not only addresses immediate psychological needs but also encourages a deeper relationship with Christ, aligning with the overall goal of Christian counseling to bring about holistic healing and spiritual maturity.
Overcoming Personal Barriers
Common Obstacles
One of the significant challenges many individuals face in their spiritual journey is the internalization of an idealized ‘quiet time’ with God. This often envisioned scenario involves uninterrupted, serene moments of prayer and Bible study, typically imagined in the early morning hours with no distractions. However, for most, such a perfect setting is unattainable, leading to discouraged attempts at spiritual practices. It is crucial to recognize that spiritual growth is not confined to these idealized moments. Instead, individuals can engage with God in various everyday situations such as during daily commutes, in work meetings, or even while performing household chores.
Moreover, the pursuit of spiritual growth is often hindered by the distractions of daily life. The allure of materialism, the pressures of societal expectations, and the pursuit of pleasure can clutter the soul, making it difficult to maintain a close and intimate relationship with God. Additionally, sin, whether overt or subtle, creates barriers between individuals and God, affecting their prayer life and overall spiritual health. The recognition and acknowledgment of these sins, followed by genuine repentance, are essential steps toward spiritual renewal.
Biblical Encouragement
To navigate these barriers, the Bible offers profound encouragement and practical advice. Scripture teaches that spiritual growth requires intentional effort and is a lifelong process. Individuals are encouraged to “cast all your anxiety on him because he cares for you” (1 Peter 5:7), which underscores the importance of trusting God with all aspects of life, including the challenges and obstacles that hinder spiritual growth.
Furthermore, relationships play a crucial role in spiritual development. Associating with negative or judgmental individuals can severely limit one’s spiritual progress. Instead, fostering relationships with those who embody Christlike attributes can enhance one’s faith and encourage spiritual maturity. The Bible also warns against the dangers of legalism and fear, which can stifle spiritual freedom and growth.
In overcoming personal barriers to spiritual growth, it is helpful to create environments that encourage engagement with God. Keeping spiritual resources accessible, such as Bible apps or scripture cards around living and workspaces, can remind individuals to turn their thoughts to God throughout the day. This practice helps in maintaining a constant connection with God, enabling individuals to overcome the distractions and challenges that life presents.
By addressing these common obstacles with biblical wisdom and practical steps, individuals can foster a deeper relationship with God, overcoming the barriers that hinder their spiritual growth and embracing a life of faith and fulfillment.
Applying Jesus’ Teachings in Counseling
Practical Applications
In applying Jesus’ teachings to counseling, it is essential to recognize the foundational role that biblical principles play in promoting mental and emotional well-being. According to insights derived from scripture, God provides a blueprint for mental health that, while not exhaustive, guides individuals toward maintaining a positive mental direction. For instance, Philippians 4:6-7 offers a clear directive to not be anxious but instead, through prayer and thanksgiving, present requests to God, allowing His peace to guard one’s heart and mind. This approach aligns with the counseling practice of encouraging clients to focus on the present moment and manage anxieties by trusting in divine providence.
Furthermore, Proverbs 14:16 highlights the importance of wisdom and self-control—qualities that Jesus epitomized and that are crucial in counseling settings. Counselors can guide clients to adopt these traits, fostering decision-making that shuns recklessness and embraces thoughtful consideration of consequences. This biblical insight supports the therapeutic goal of helping clients develop healthier emotional responses and behavioral patterns.
Living by His Wisdom
Living by the wisdom of Jesus involves integrating His teachings into daily counseling practices. This includes fostering an environment where clients feel safe and valued, an approach deeply rooted in the empathetic and compassionate manner Jesus demonstrated throughout His ministry. For example, the parable of the Good Samaritan (Luke 10:25-37) teaches the value of mercy and active assistance, principles that can be directly applied in counseling to encourage individuals to support one another in healing and recovery.
Additionally, counselors can draw on the biblical principle of rest as exemplified by Jesus’ own practices. Mark 6:31 emphasizes the necessity of withdrawing from the busyness of life to restore one’s spirit, a practice that can be crucial for both counselors and clients. By advocating for balanced work-rest cycles, as prescribed in the Mosaic Law and exemplified by Jesus, counselors can help clients achieve better mental health and avoid burnout.
Incorporating these teachings requires a counselor to not only share knowledge but also actively listen, empathize, and respond with grace. This mirrors Jesus’ interaction with individuals such as the Samaritan woman at the well, where He provided insights into her life in a gentle yet transformative manner, highlighting the deep connection between spiritual well-being and emotional health.
By applying these biblical principles, counselors can more effectively guide their clients towards healing, demonstrating that the teachings of Jesus are not only spiritually enriching but also fundamentally supportive of mental and emotional health.
Conclusion
Throughout this exploration of Isaiah 9:6-7 and the multifaceted identity of Jesus as the Wonderful Counselor, we have uncovered the profound impacts His teachings hold for both personal growth and the practice of Christian counseling. By examining His life and ministry, we recognize the unmatched depth of wisdom, empathy, and guidance He offers to all seeking solace and direction. These insights not only fulfill ancient prophecies but also serve as the bedrock for integrating faith and counseling, emphasizing the transformative power of applying Jesus’ teachings in our lives and in the support of others.
Jesus Christ is the Most Wonderful Counselor. Please also review AIHCP’s Christian Counseling Program
The journey through scripture and the application of Jesus’ roles in counseling showcases the enduring relevance of His counsel in today’s world. It prompts a deeper engagement with the divine wisdom available to us, encouraging both individuals and counselors to lean into the biblical principles that guide and enrich the human experience. As we continue to navigate life’s complexities, let us draw upon the legacy of Jesus as our Wonderful Counselor, ever-anchored in the hope and healing that His eternal guidance provides, steering us toward a future marked by spiritual growth and emotional well-being.
Jesus is the ultimate Counselor and all Christian Counselors should strive to emulate His approach. Christ is always empathetic but always true and honest. He looks to cause no harm but heal. Likewise, Christian Counselors need to also push forward with the same spirit. AIHCP offers a Christian Counseling Certification for both licensed and pastoral counselors who wish to introduce Christian principles and values into counseling and psychological treatments. The program is online and independent study and open to qualified professionals seeking a four year certification as a Christian Counselor.
FAQs
What is the significance of Jesus being called “Wonderful Counselor” in Isaiah 9? Jesus is referred to as the “Wonderful Counselor” in Isaiah 9, signifying that He is a knowledgeable leader for His people. This title emphasizes that Christ embodies the perfect counsel, guiding Christians in their faith and life.
How does the Holy Spirit serve as our counselor? The Holy Spirit plays a crucial role in guiding believers into all truth, revealing and applying the teachings of Jesus Christ to their lives. This divine guidance ensures that believers can fully embrace and live out the teachings of their Wonderful Counselor, Jesus.
What does Isaiah 9:7 describe? Isaiah 9:7 highlights the eternal nature of Christ’s kingdom. It states that His governance and peace will never end, He will rule on David’s throne with justice and righteousness forever. This prophecy is fulfilled through the zeal of the LORD Almighty.
What does the Bible convey about God’s role as a counselor? The Bible offers multiple verses that illustrate God as a counselor. For instance, Psalm 16:7 and Psalm 119:24 depict how God provides counsel and wisdom through His words and testimonies, guiding believers towards righteousness and understanding.
Additional Resources
Barrier, R. “Why Does the Bible Call Jesus a Wonderful Counselor?”. CrossWalk. Access here
Compelling Truth. “How is Jesus Wonderful Counselor (Isaiah 9:6)?”. Compelling Truth. Access here
Gaius, G. “Christ Our Model: The Model Counselor”. Truth and Tidings. Access here
Barrier. R. (2019). “Why Was Jesus the “Wonderful Counselor?” Preach it, Teach it. Access here
Gaultiere, B. “Jesus’ Ministry As the Wonderful Counselor”. Soul Shepherding. Access here
God expects us to be good stewards of all gifts and time is one of them. In the Parable of the Talents, Jesus speaks of the anger of the master over the servant who did little with the talents and buried them. Hence as Christians, we are called to share our gifts and cultivate them. When sloth enters into the equation, one wastes time and squanders chances to better oneself on multiple levels. We have many different responsibilities in life and a true vocation. We need to live each day and fulfill daily duties. By giving God each day, we are better able to fulfill our many duties.
Christian Counselors can help guide individuals to better using their time and finding their true vocation. Please also review AIHCP’s Christian Counseling Certification
Time management is a key that can also help individuals better balance work, school, family, responsibilities and leisure. At the center must be time for prayer and God to properly direct our energies to where they need to go. Morning Offerings to God help dedicate each day to God and help us focus our energy to Him.
Please also review AIHCP’s Christian Counseling Certification. The program is online and independent study and open to qualified professionals seeking a four year certification as a Christian Counselor.
To help transform a person to change, attending, listening and responding are key, but the skilled counselor needs to be able to help instigate change or water the seeds of the healing process within a client. Whether loss and grief, or merely more daily stressors or emotional issues that are holding the client back from living life productively, the counselor needs to know how to coach the client and help the client find that preferred outcome. This involves not only identifying the goals and actively pushing towards them but also motivating and challenging them. Like a coach who is able to abstract the best out of their players on the field, a counselor needs to be able to encourage and challenge his/her clients to produce meaningful change. Some clients respond better, others may be still facing inner turmoil and self esteem issues. Some clients may be more resilient naturally, while others may need more prodding and gentle and empathetic guidance. Each client is unique and different but the general ideas within this short blog complement the previous blogs on attending the client and responding to the client.
Challenging and encouraging a client to change is much like a coach trying to get the best of a player on the field
Some clients may have zero motivation to be challenged. They may possess some world view or bias that prevents this change. Some may be forced to attend counseling and feel no need to change. This can occur with state mandated counseling or clients forced to attend because of family or spouses. Some clients may feel motivated simply because of guilt and look to foster a positive change. Some may simply have an interest in the counseling process and wish to see what happens. In the best case, one will find a client who understands the critical importance of counseling and the changes that need made. Regardless of the clients motivation level, it is the purpose of the counselor to help bring the best out of the client. This can be easier said then done.
The Counselor as Coach?
Life coaching in itself is a newer field within the Human Service Field. It is not clinical or requiring of various licensing but it does promote the idea of healthy change and life styles. It involves a professional who is trained to motivate, direct and help clients meet end goals. This involves both encouraging and challenging the client. Whether it is a weight goal, training goal, dieting goal, or health and life style change, life coaches are inherently trained to help produce change through motivation, encouragement and challenging of their clients. Counselors, whether pastoral or clinical, working in grief counseling or other mental counseling disciplines, through empathetic listening and responding, should have a vested interest in helping their clients meet change, but some may lack the skills to help motivate the client to change. As counselors, the client is directed and given options, but is never commanded or forced to change, instead, the client is invited to change through an array of options. Many times, clients need motivated and encouraged and even challenged to push forward through these options. Many times they may fall and need help getting up. Again, like a coach in sports, it is the counselor’s profession to not only direct, but also to help the client emotionally and mentally push towards that direction.
Challenging for New Behaviors
According to Egan, it is important to challenge clients to change. He states,
“Help clients, challenge themselves to change ways of thinking, expressing emotions, and acting them mired in problem situations and prevent them from identifying and developing opportunities…become partners with your clients in helping them challenge themselves to find opportunities in their problems, to discover unused strengths and resources, both internal and external, and to commit themselves to the actions needed to make opportunity development happen (2019, p. 190).
In challenging, Egan emphasizes the importance of the counselor and client relationship which is based on trust and partnership. A counselor, in the eyes of the client, needs to earn the right to challenge. Once this is established, the counselor needs to ensure that challenges are presented tentatively but not apologetically, with a balance between not being too harsh but not also too passive. In addition, counselors need to ensure the challenges are clear and specific. Challenges also should not make demands or be forceful in nature but provide a structural system of choices. As the term challenge indicates, it is never easy, so help clients utilize unused strengths to help meet the challenges and the ability to build on successful challenges to meet new ones (2019, p. 220-225). As Egan points out, the counselor should be a “catalyst for a better future (2019, p. 190)”.
Many times, a counselor has to identify what is preventing the person from being able to face a challenge in life
In challenging clients, many times, they have many inherent issues that are already hampering them with the problem and maybe life in general. To help clients become more resilient and able to create new behaviors, counselors sometimes need to identify blocks and issues within the client. Egan lists a variety of target areas that negatively affect a client’s ability to respond to challenges and delay productive and healthy change. Through attending, listening and responding, a counselor is able to identify certain issues that may restrict the ability of a client to respond effectively to challenges.
The first issue Egan lists are what he refers to as self defeating mindsets that include “assumptions, attitudes, beliefs, values, bias, convictions, inclinations, norms, points of view, perceptions of self and the world, preconceptions and prejudices (2019, p. 190-191)”. Albert Ellis looked at facing irrational beliefs head on with interventions that would challenge irrational mindsets. According to Ellis, many individuals have flawed misconceptions on life. Egan lists a few of these ideals.
I must only be liked and loved in life
I must always be in control in life
I must always have my things done my way or no way
I should never have any problems
I am a victim and not responsible for any of my issues
I will avoid things that are difficult
I believe my past dictates what I do in the future
I do not need happiness in anything or anyone else
(Egan, 2019, p.191)
Ellis considered these mindsets as impediments to change because when something did happen that was bad, the person would tend to “catastrophize” it and become unable to adjust to the problem or even be remotely open to challenges to face it. In addition to these mindsets, Egan points out that some individuals embrace in four fallacies that hamper change, as according to Sternberg. Among those listed by Sternberg were egocentrism and taking into account only one’s own interests, omniscience and thinking one knows everything about the issue, omnipotence and feeling one can do whatever one desires and invulnerability and one will never face true consequences (2019, p.192). Obviously these four fallacies are undesirable characteristics and whether naive or part of a greater personality disorder, they are issues that can prevent true change in the client.
In addition to mindsets, some individuals may have self defeating emotions and feelings that prevent them from achieving goals. They may possess low self esteem or poor self image. They may have fears that prevent them doing greater things. Others may possess various dysfunctional behaviors that are external in nature. In essence, the person cannot get out of their own way in life. Their behavior, unknown to them sometimes, continues to create the issues they are trying to escape. Others may possess discrepancies in what they feel and think in regards to what they say and do and how they view themselves versus how they are truly viewed by others. Other times, individuals can be hampered in making true change or answering challenges because of unused strengths or resources (Egan, 2019, p. 194-197).
Other “Blind Spots” within the client preventing and hampering change can include various levels of unawareness. This can include being blind to one’s own talents and strengths seen by others but not perceived by the self. Some individuals may be unaware due to self deception itself, or choosing ignorance. Some individuals will avoid issues and problems because they simply would rather not know because the truth may be too terrifying. In helping clients challenge themselves to new behaviors, counselors can open clients to new areas of awareness with simple self questions.
What problem am I avoiding?
What opportunities am I ignoring?
What am I overlooking?
What do I refuse to see?
How am I being dishonest with myself?
(Egan, 2019, p. 204)
As the counselor, but also a coach, it is important to help clients identify these issues and understand why they are unable to move forward.
Helping Clients Identify These Issues and Healthy Challenging
Carl Rogers promoted a empathetic approach. In helping others face hard realities, a fact based empathetic approach is key. Showing patience and empathy and carefully presenting the issue with assertiveness but compassion is key in helping the client awaken to certain issues. Of course, timing, tone, and words all play a key role in helping the client become acceptive. The counselor cannot come across as afraid to address issues but not confrontational. Sometimes, certain words, may offset a client or labels, and the counselor will need to navigate why and how to discuss the issue. Also within this process, the counselor cannot simply give a set of directions but present options. Finally, again, the counselor needs to present the new awareness and challenge to the client without judgment but in a way that creates self awareness and pushes forward change.
Counselors help motivate clients to change through empathy and supplying the client with appropriate level challenges and options to meet
When discovering hindering blind spots and issues, the counselor needs to become a detective in some respects before he/she can truly become a coach. What is the client truly trying to say, or hinting at, or half saying (Egan, 2019, p.206)? Counselors need to help clients understand their implicit thoughts and words and make them become more explicit. In doing so, counselors can help clients understand themes in their stories, make connections with what may be missing and share educated hunches in feedback (Egan, 2019, p. 207-210). Counselors can through their hunches, help clients see the bigger picture, dig deeper in the story, draw conclusions, open up more, see overlooked aspects, or even own their own story (Egan, 2019, p. 210-211).
Of course how these opinions and disclosures are presented to the client are critical. They are part of the art of counseling and also the product of good coaching. A good coach is able to present a deficiency in a player’s form or approach and help turn into change and better performance. This however involves not tearing down the player, but building the player up and giving the player the tools necessary to improve. As an teacher and encourager, a coach is able to transform the problem and help the player have success on the field. Likewise, an counselor needs to be able to coach his/her client through approaching a weakness and being able to challenge the person to overcome it and make it a strength in the field of life. Strength Based Therapies as proposed by Pattoni, (2012) help clients label their strengths and identify them and utilize them in variety of goal setting environments. The process looks to expand hope but also create autonomy in facing issues.
When providing factful information and options to a client, a counselor needs to remain empathetic and tactful in delivering the news. Some news can be shocking to a client and the client may need time or understanding in the process (Egan, 2019, p. 213). Hence Egan recommends sometimes sharing one’s disclosures and challenges, but he recommends it to be used with caution. He recommends being sure to use it sparingly, appropriately and culturally aware. Timing can be key. One does not wish to have one’s own disclosure to become a distraction (2019, p.215).
As a counselor and coach, how one gives suggestions and recommendations for better improvements are critical. Inspired first with empathy and secondly aware of internal issues of the client, a counselor needs to approach and challenge the client without confronting but at the same time presenting clear and factual options to promote change. These challenges are not easy, so like a good coach, a counselor needs to find ways to provide encouragement during the change process. Counselors should invite clients to challenge themselves and help them identify specific challenges that will make the best changes. Like a sports coach, while identifying any issue, the counselor needs to encourage and identify strengths to overcome a particular challenge. Furthermore, the challenge needs to be evaluated as not to be too intense to be self-demeaning to the client. Sometimes, success is built upon. So when identifying challenges, the counselor needs to present them in a fashion that leads to success (Egan, 2019, p. 220).
As a counselor-coach, a counselor identifies changes that are essential and helps the client identify change. Some clients are more resistant to change. In another blog, we discuss the Client Change Scale which lists the levels of difficulty for a client to accept change or implement it based on their stage. It is the counselor’s job to help the client see the necessity of change and help the client find it through encouragement and help. Some changes will be first order, or deal with the current situation, or others may be second order and more long term or permanent. This depends on the nature of the issue and the needs of the client. The counselor like a coach, helps the client implement goals, strategies and plans to implement the change. The counselor helps the client see his/her possible self, delve into creativity, and think differently (Egan, 2019, p. 315-318). In essence, the counselor helps the client see a better future, set goals to attain it and help them put it into action (Egan, 2019, p. 314).
Conclusion
Counselors are like coaches. They need to challenge their clients by identifying weaknesses and help clients overcome them with appropriate challenges. This involves active attending and responding to the client and understanding the inner challenges the client faces. The counselor then is able to better become a catalyst of change in the clients life with setting appropriate challenges to make the client a better person in the field of life.
Please also review AIHCP’s multiple counseling certifications in Grief Counseling, Christian Counseling, Life Coaching, Anger Management, Stress Management and Crisis Intervention Counseling
Please also review AIHCP’s Grief Counseling Certification, as well as its Christian Counseling Certification. Other mental health certifications for both pastoral and clinical counselors, or those engaged in the Human Service Fields, include Stress Management, Life Coaching, Anger Management, and Crisis Intervention. The programs are online and self study and open to qualified professionals seeking a four year certification in any of these fields.
Reference
Egan, G. & Reese. R. (2019).”The Skilled Helper: A Problem Management and Opportunity-Development Approach to Helping” (11th Ed). Cengage
Additional Resources
Sutton, J. (2022). “Motivation in Counseling: 9 Steps to Engage Your Clients”. Positive Psychology. Access here
Sutton, J. (2022). “How to Perform Strengths-Based Therapy and Counseling”. Positive Psychology. Access here
“The Skill of Challenge in Counselling”(2019). Counseling Tutor. Access here
Voitilainen, L. et, al. (2018). “Empathy, Challenge, and Psychophysiological Activation in Therapist–Client Interaction”. Front Psychol. 2018; 9: 530. National Library of Medicine. Access here
The primary and first declaration within Christian Counseling the central nature of Christ as healer. Christ is the ultimate counselor and the source of all healing. The Christian Counselor presents the Christian worldview, its morals, its ideals on grace, and salvation to the person with the person knowing in advance that this the primary premise and foundation. Concepts such as sin as a source of struggle, suffering and death are recognized, as well as Christ’s central importance in healing and transformation.
Christ is the source of all knowledge and is the basis of all Christian Counseling
The extent to which this theology permeates the counseling depends upon integration of secular and modern psychological methods. Strict Biblical Counseling and Christian Psychologies will delve more deeper into Christian tradition and be less receptive to purely secular therapies, while an integrated approach, while still maintaining a Scriptural foundation will understand the limits of certain sciences. Integrated approaches will not deny that God is the source of all truth of every science but will recognize that certain limitations exist within religious texts and that the truths of God in other sciences are displayed under different approaches. It is because of this that Christian Counseling that employs an Integrated Approach is able to utilize multi-faceted approaches to help healing in a person. It recognizes the spiritual authority of Scripture, its moral guidance, and foundational teachings in helping others heal, but also understands its purpose in not treating mental pathology, which permits the integrated approach to use other ways to treat individuals. While sin is the cause of all suffering, not every individual sin causes every pathology. Sometimes, the person requires a spiritual healing but in many cases the person may just require a mental healing.
Within this premise, Integrated Christian Counseling is able to utilize modern psychology and counseling while remaining faithful to Christian idealogy and teachings. Christian Counseling, especially when under the dual guidance of a Christian and a licensed professional, as opposed to merely a pastoral level, has the ability to further treat deeper pathologies dealing with trauma and loss. It also has the ability to incorporate with those modules the concepts of Christian Grief and the purpose of suffering in the world.
It is within Christian Counseling that one can incorporate Christianity’s unique stance on suffering. Christianity does not offer to the suffering person a non answer. It does tell a person to suffer alone, or that God is merely watching from a distance. Instead Christianity offers an explanation why suffering exists but also grants comfort to the bereaved that God does not merely watch from a far away throne, but instead sent His own Son, Jesus Christ, to suffer with us. Christ, the Suffering Servant, becomes the ultimate example for the suffering. He teaches humanity how to suffer and offers the ultimate example of how to offer one’s cross. Yet, Christ is not defeated by suffering or death, but defeats and conquers it. The ultimate promise of Christianity is that who die with Christ will rise with Christ. This is a powerful philosophy and theology that is offered in Christian based counseling.
In addition to this foundational philosophy and theology, integrated Christian Counseling can utilize and use the numerous therapies afforded by modern psychology and counseling. Again, though, why limit oneself to one school of thought? Implementing and integrating different therapies can also be beneficial for some. Again, this is not saying this would benefit everyone. In some cases, strictly adhering to CBT may be the best call to action and may be the therapy the counselor or practitioner is best trained in. If this is the case, then if the patient is showing progress, then various integrations would not be needed.
First, it is important to note, when helping anyone in loss, trauma or suffering, that not all therapies fit all. Some may benefit from one, while others may benefit from a mixture. In my opinion, since human beings are so multi-faceted, sometimes a multiple approach of modules can be the most productive based upon the person’s reaction. For instance, when looking at the three primary therapies of Psychodynamic, Cognitive Behavioral and Humanistic, one may find samples from each to help a particular individual find healing. A blended and truly integrated practice may be beneficial as opposed to maybe a singular approach.
In Psychodynamic, a counselor may look to help someone by exploring the past and come to conclusion why certain feelings are manifesting in the present that stem from the past. Past trauma does play a key in the present moment and for some, understanding why a certain feeling is manifesting may be enough to identify it and control it. Others though may need more direction and guidance beyond discovering the why and require cognitive understanding and reshaping. Cognitive Behavioral Therapy can help the person dismiss damaging feelings and restructure them into more productive feelings going forward. Furthermore, while some may benefit cognitively, others may be benefit from a more emotional discussion from various Humanistic approaches that dissect the feelings of now and help the person again find balance with self image and real image. This balance concurs with healthy out look on life.
In particular when dealing with someone, obviously a scriptural based prayer that reflects the issue at hand is key. This invites the Holy Spirit into any session and emphasizes the central focus of Christ in the room for healing. In any sessions, narrative therapies can provide very useful in describing and discussing the loss/stressor/ trauma. Discussions can lead to awakening and new ideals about it and help the person heal from the loss. Journaling, as a aspect of CBT, can play a big role in adaptive coping as well as a strong tool in grief work. In some cases, Humanistic approaches that include self talk and the empty chair can help individuals express the emotion of now and learn how to later handle given situations. Ultimately, the tools present are used to help the person adjust to the loss or trauma in a healthy way and connect the past with the present and future in a productive way. Counseling modules and various strategies such as those listed when integrated with prayer and healing can prove very beneficial in restoring meaning in life.
Personally, I find human beings to complicated and loss to diverse for one fit all solution. Whether Christian Counseling approaches or counseling models, many individuals need a variety of proven methods to help that particular person again find meaning. A healthy person according to Aaron Antonovsky achieves coherence when they are able to predict why things happen, have some ability to cope with those things and have a deeper meaning of the why and purpose of life. A strong integrated Christian Counseling philosophy with modern psychology that is never tied completely to one school of thought but tied to proven methods within each school that work for particular individuals gives the counselor a strong foundation that has a good base in Christ and science but also a flexible response to pathology of a person.
Integration of technique and models can give the patient a flexible treatment that can fit one’s individual needs. Please also review AIHCP’s Christian Counseling Program
Please also review AIHCP’s Christian Counseling Certification. The Christian Counseling Program is online and independent study and open to qualified professionals seeking a four year certification as a Christian Counselor. The program itself is non-denominational but shares within many of the great Christian traditions. It is open to non-clinical as well as clinical practitioners. The program offers the base model for pastors or counselors to incorporate their own style of Christian Counseling and methods to better help individuals.
Additional Resources
“Integrative Therapy”. Psychology Today. Access here
“Therapy Types and Modalities”. Psychology Today. Access here
Collinsworth-Cobarruvias, S. (2018). “Biblical Foundation for Christian Integration: A Theology of Christian Counseling”. Access here
Zarbo, C. et, al. (2015). “Integrative Psychotherapy Works”. Front Psychol. 2015; 6: 2021. National Library of Medicine. Access here
