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Christian Counseling: A Physiology of the Soul and It’s Role in Human Nature

Posted on by Mark Moran

What is the human soul?  Many mistakenly equate a human soul as angelic.  As if after death, one can gain his or her wings.  While clearly spiritual, the human soul is not angelic in nature but is human in nature.  The human soul while spiritual and possessing metaphysical properties is still nonetheless a unique spiritual entity different than other spiritual entities.   While scientifically we cannot take the soul out of the box and analyze, observe, and dissect it’s physiology, we can through divine revelation, Thomistic philosophy and the science of neurobiology gain a good understanding of its existence and effects seen throughout the body.  This short blog will define the nature of a human soul, its inner physiology and how it connects to the body and needs the body.

The existence of a soul and how it is tied to the brain and body is an interesting subject. Please review AIHCP’s Christian Counseling Certification

Please also review AIHCP’s Christian Counseling Certification.

The Human Soul: A Unique Spirit

It is important first to have a strong understanding of the human soul and its qualities and what makes it unique compared to other metaphysical creations.   The human soul while metaphysical or beyond physical measurement is nonetheless designed to exist within the body and flesh.  Unlike the philosophy of Neo-Platonism and other Eastern traditions that see the body as a prison of the soul, or as the soul’s evil counterpart as found in Manichaeism, Christianity sees the union of body and soul as crucial criteria for what makes human nature.  Hence, the human soul and the human body are tied together intrinsically as co-parts unique and crucial for the definition of human nature.  The metaphysical aspect of human nature is the soul but the soul was never designed to exist outside the body.

Contrary, angelic natures are pure spirit.  The angelic spirit is designed to exist without a body, while the human person’s spirit is designed to exist in perfect harmony with the body.  Does this mean the soul is drastically different than an angelic spirit?  At least within the fallen and temporal realm, there is a difference between the human soul and angelic spirit’s abilities.  The angelic nature has far greater intelligence and being free from temporal matter is able to exist every where and be anywhere at moments thought.   On the contrary, the human soul, while also made of the same energy and metaphysical “stuff” is limited to the constraints of the body due to the fallen nature of Adam.

Prior to Adam’s fall,  the body and soul were in complete harmony with each other.  The body was free from death and disease, while the soul was completely compatible with the brain in controlling passions, understanding reality, and processing information.   The knowledge and freedoms of pre fall humanity, as seen in Adam and Eve, were the final designs and gifts by God bestowed upon humanity.   Due to sin, these gifts were stripped and with the emergence of death into the world resulted in discord struck between the body and soul.  No longer could the soul control the urges of the broken body, nor access the unlimited knowledge stored in the brain.

So, I feel it is very important when defining the human soul to always illustrate and emphasize that is was always intended to exist with the body in its human nature’s pre-fall form, but with Adam, and Original sin, the soul and body both staggered in mutual discord into the temporal world of sin and death.  The resulting price of sin–death—would ironically tear the soul from the body.  This unnatural state, although we identify it as quite natural in this fallen world, separates the soul from the body, exposing it to a temporary state of incompleteness.  Without the body, the soul still exists.  It still manifests its spiritual identity, memories, and abilities to understand, but without the body, it is trapped in a unnatural state of death.  Only till the body is fully resurrected as promised in Scripture, can the soul and body again find completeness in the eschatological state of the next life.

Thomistic Philosophy and the Soul

The human being is created in the image and likeness of God.  The part of human nature that captures this image and likeness is via the soul.  The soul, like God, is a metaphysical being, void of body or shape or measurement, but as energy it exists.  While science nor metaphysics can give a clear and articulate physiology and dissection of the parts of the soul, we know more of its essence by its effects.  St Thomas Aquinas divided the soul into both the intellect and the will.  The intellect of the soul encompasses reason and thinking, while the Will encompassed desire, need and wants.  Within this, one can find the formation of the human conscience which exists within the soul.  A properly formed conscience is a soul that has a intellect grounded in good and sound moral teaching and a Will that seeks to carry out those teachings and deeds.  Obviously, the human soul is not infinitely intelligent like God, or finitely far more intelligent as an angelic nature, but the human soul, even its in temporal and post-fall nature, still has capabilities to function within a limited range of intelligence and capabilities to choose good or evil.  The ability to think beyond one’s own existence and dwell upon it and to choose freely is what makes humanity made in God’s image.

St Thomas defined these two elements as key components of the soul.  He also listed the various appetites that exist within the Will.  The Will, while in the temporal realm is hindered to do good, is nonetheless still “good” since God created it, hence it always seek what it perceives as the general good even if subjectively it may choose something that is not good.   Aquinas referred to the what the intellect sees and what the will desires as appetites within the soul.    The Concupiscible appetite refers to our sensory needs that moves one to pleasant or unpleasant things.  Passions found within this appetite include love, desire, joy, hatred, sadness,  and aversion.  Unfortunately due to humanity’s fall, one’s appetite to good and evil has been blurred and many things that the appetite may consider good or  lovely can in fact be things the soul should disregard.   The sound and good conscience helps identify for the disordered appetite what is truly pleasant or unpleasant, but the disorder due to sin still can lead the soul astray when it desires something.  In addition, Aquinas pointed out that when these basic desires are challenged, then the irascible appetite is initiated which deals with the emotions of hope, fear, anger, despair or courage in dealing with these obstacles.  This appetite helps the soul meet the more difficult good or evil that the Will seeks to find.

Also within this philosophy, the soul can vary from other souls based on virtue or vice.  Habits of the soul that produce good or evil is based on virtues and vice.  A soul that has a habitual practice that is good is aligned with virtue, while a soul that has habitual practice that is bad is aligned with vice.

The Interaction with the Body and Neurobiology

Many atheistic neurobiologists upon the dawn of neurobiology felt they had finally found the soul in the brain.  What was once credited to the soul could now be proven within the material and biological brain removing the need for the metaphysical soul.  They felt science had finally found the soul, removing the need for some metaphysical myth to describe the intangible processes of the brain.  To these individuals, everything once attributed to the soul as memory or emotion could be found within the machinery of the human brain.  Memories could now be finally mapped and coded, while emotions could be narrowed merely to the processes within the brain.  Even Freud attempted to map the soul with the concept of the Id, ego and superego.

The brain is not the soul but it definitely reflects the inner workings of the soul and helps it exist in the temporal realm

Yet, as we have pointed out, the human soul is quite different than the angelic spirit.  The human soul needs  the body to be fully human.  It is of no surprise that the advances of neurobiology show how the power of the brain complements and works with the soul making one fully human.  The brain is not the soul but it is merely the metaphysical and physical organ that walks between the realm of the physical and the realm of the metaphysical in one place.  So, the brain is not the soul, but it is the effects of the soul manifested.  It is a tool that allows both a physical and a metaphysical being to exist.

Neurons within the brain permit the mysterious function where neurotransmitters, chemicals, and thought processes connect from one piece of the brain to the next.  This large network of neurons and organs within the brain permit thought and emotion to be felt and expressed.  Since the soul is in the body and one with it, it requires, especially in our fallen state, one’s senses to take information.  Classical Christian epistemology teaches that all knowledge of one’s physical surroundings is taken in through the senses.  The five senses feed the brain the required information to understand one’s surroundings and needs.  Without this, the soul, in its current fallen state, cannot receive information.  The brain then serves the soul as a way to understand one’s surroundings but also how to process information.  The brain encodes, stores, consolidates and allows for retrieval all memories of the person.  This storage can fall into short term memories as well as long term memories.  Some may be explicit memories that are actively thought about, or others may be implicitly taken in and recorded.  Some of these memories may be episodic or semantic, regarding an event or factual knowledge.  Through neuropathways, memories and thoughts are paved chemically to form memory itself.  It is amazing how a thought, an intangible and metaphysical concept, can be physically stored and coded into the brain through various chemical reactions and neuropathways.

It is then not the brain that is the soul, but it is the metaphysical and physical organ that serves as the bridge between the soul and body within the human nature.

In looking at the parts of the brain, we can find many important parts that help the soul exist in a temporal reality, while also allowing it to express itself in the same reality.  The brain is made of three parts, the reptilian, paleo-mammalian, and the neo-mammalian.   This concept of a triune brain deals with our most primitive human development from mere creatures to eventual sentient beings.   The reptilian part of the brain correlates with the brain stem and humanity’s basic instinctive needs and involuntary functions.  The paleo-mammalian is comprised of humanity’s emotional center or the limbic system comprised of the amygdala, hippocampus and parts of the prefrontal cortex, while the neo-mammalian is strictly composed of the pre frontal cortex and the thinking parts of the brain.  Ironically,  it is the abilities of the pre frontal cortex that deal with human nature’s ability to be sentient.  In essence, without the prefrontal cortex, the human soul could not exist in the human body.  While animals have a type of soul and animation, only the human body and its brain has the capacity for the designs and needs of a soul that is created in God’s image and likeness.  Our brain is built for our soul.

The brain as a metaphysical tool also helps the soul intake information and express itself.  The amygdala within the limbic system is tied intensely to emotion.  When struck with fight or flight, the amygdala becomes over activated and is extra sensitive to storing emotional charged memories.   Likewise the hippocampus plays a key role in short term memory and processing those memories for longer term storage which takes place in the pre frontal cortex.  Eventually certain short term memories are deleted, while long term memories are stored.  Ironically, due to fallen nature, the full capacity of the brain is sometimes never met, and the soul can lose memories due to brain damage.   Memories are stored throughout the hippocampus and pre frontal cortex with more charged memories tied to the amygdala, but these memories can become lost, or even reformatted during retrieval.  Does this mean the soul is dependent upon the brain for memories?  Within human nature’s current state, the soul is totally dependent upon the storage found in the brain for memory.  If part of that brain dies, then that part of the memory is lost, however, after death, the soul is able to retain all memories it experienced on earth.  The memory may have died in the temporal reality for the soul to retrieve, but the soul after death is able to recollect all information it ever gathered and when reunited with the glorified body will have a brain that is unrestrained by the fall of Adam but instead able to work with the soul and recount without effort all information necessary.

As well as memory, the brain in the temporal realm plays a key part in the ability for the soul to process information.  The pre frontal cortex plays the most important role in executive functioning.  It is most symbolic with the intellect of the soul but also the Will of the soul.  This where thought is processed, decisions are considered and executed and where morality is judged.  Obviously, the development of the pre frontal cortex is critical for proper decision making and moral judgements.  Those with less developed pre frontal cortexes have impulse issues and less ability to rationally think.  This is just another reminder of how the body and soul, through the sin of Adam, has difficulty working together in the fallen state.  Before the fall, Adam’s pre frontal cortex was perfect and the full capability of the brain was manifested in complete obedience to the soul, but after the fall, humanity’s intelligence faded as the divide became more apparent between body and soul.   Because of this, the soul cannot have complete mastery of the brain to remember everything, or to soar to great heights of intellectual advancement.  Science has proven that humanity uses a low percentage of it total brain.  What this tells a Christian is that the brain once could do far much more but something happened.  What happened was sin and the fall which caused discord between the soul and body.

The Soul without the Body

While unnatural to human nature, the soul temporarily due to sin and the fall exists without the body via death.  This point of existence in death tears apart one’s human nature.  Unlike angelic spirits that are complete with a body, the soul temporarily is stripped of its counterpart.  Let us speculate about what happens.

The soul through death experiences a unique existence temporarily when it is not with a body

In Christian theology, the soul is judged before God and given sentence to Heaven, Hell, or in some Christian thought, Purgatory.  While Purgatory is hotly debated between Protestant and Catholic schools of thought, we will employ the idea for purposes of this blog.  We know as Christians that as Christ’s Body resurrected, so will our bodies. So whatever temporary separation of body and soul occurs, eventually the DNA of the body will be re-manifested and fused together with the soul.   As we die in Christ, we also will rise in Christ.  There is speculation that how we experience time will differ in the after life and the soul following judgement will be rejoined to the body in an instant, while time on earth resumes at its slow glacier pace.  The idea of time being experienced at different levels is well known and even seen in the temporal world base on the role gravity plays on how we experience time. So it is fair to assume time and its experience is quite different in the after life.  It is presumable to believe that the time experienced after death and the reunification of it to the body will seem fast if not instant for those entering into Heaven.   As for those who choose Hell, this experience may be quite different, and it may also be quite terrifying awaiting the body to join the soul in eternal torment.  As for the notion of Purgatory, the pain of separation of soul and body could be experienced until the soul is ready to be with God.  This pushes the notion of souls on earth who need prayers — or ghosts.  The concept of a ghost in Christianity is not far fetched and this would clearly be a human soul who has yet to reunite with its body after the General Resurrection and who remains on earth purging itself.   I could not think of a more incomplete and agonizing existence, less Hell itself, than to be void of one’s full human potential of both soul and body unified.  This is why many Christian traditions pray for both the living and the dead for Christ’s grace to be upon them.

Conclusion

In this blog, for purpose of Christian Counseling education, we discussed the unique nature of the human soul as opposed to other spiritual beings.  Most importantly, we identified the importance of both the body and soul being united to fulfill the dignity of human nature.  We discussed how death tears this nature apart due to sin but also how through the general resurrection, Christ will restore our nature fully.  We also discussed the philosophical nature of the human soul, as well as its integration with the brain and neurobiology and how the brain plays a process in emotion, memory, as well as cognitive and executive functioning.  We defined clearly that the brain is not the soul but instead a physical and metaphysical organ that ties the body and soul together.  It more so shows the effects of the soul instead of actually being the soul.  We also discussed how the human body even though complete still is in discord as a result of sin and how the brain and body struggles with the soul to meet our full potential as well as abilities–abilities that will only be granted back to the eschatological body and soul after death.

Please also review AIHCP’s Christian Counseling Certification Program.

Other Blogs: Brain and Soul. Click here

Additional Resources

Soul Brain Connection (2024). Neurolaunch.  Access here

Pang, D. (2023). “Ancient Concepts of the Mind, Brain (and Soul)”. Psychology Today. Access here

Mind vs. Soul. This Vs That. Access here

Rey, D. (2025). The soul and personal identity. Britanica.  Access here

 

 

 

 

Christian Spiritual Direction: Desolation and Affliction

Posted on by Mark Moran

Humanity since the fall entered into a temporal reality of sorrow and fear.  The moment Adam chose himself over God, the weight of original sin wiped away humanity’s freedom from suffering and more importantly humanity’s lost union with God.  With suffering came affliction, and with lost union with God came desolation.  Adam’s free gifts of great intelligence, freedom of the passions, intimacy with God and freedom from suffering were stripped from him as he and Eve were expelled from Eden.  The words of God echoed that Adam would have to toil and work, while Eve would experience the pains of life.

Spiritual life can have a cycle of consolations and desolations. Desolations and afflictions can test one’s faith. Please also review AIHCP’s Christian Counseling and also Spiritual Direction programs

God, however, did not abandon His creation and promised a redeemer.  The Second Person of the Blessed Trinity would pour Himself into union with the humanity of Jesus Christ to become one person, both God and man, with the purpose of restoring union with God and offering reparation for sin.  Jesus Christ was sinless and untainted, a perfect high priest and victim that would offer Himself for the world on the cross.  In this reality, Jesus Christ offered not only His very life, but His very existence to help humanity also learn how to live in this broken world.  Even Jesus, although perfect, permitted the sufferings of this world to affect Him, as well as the desolation He felt in the garden and on the cross.  Hence any study of Christian desolation and affliction views Jesus Christ as the perfect example to follow when faced with these types of pains for he bore the iniquities of man although He was just and innocent of them.

In this article, we will view the pains of desolation and affliction, discuss spiritual direction during these times, and relate to biblical figures and saints, as well as Christ Himself as examples for overcoming desolation and affliction.  Please also review AIHCP’s Spiritual Direction Program as well as its Christian Counseling Program.

Defining Desolation and Affliction

Desolation is likened to a spiritual depression in many ways.  Desolation makes one feel distant from God’s love.  It makes one feel empty and without purpose or meaning.   Adam no doubt felt this heavy weight of guilt, sadness, and lost of connection with the Divine.  During desolation, the soul feels abandoned by God.  The feelings of joy in prayer, or a presence can vanish during desolation.  This may be due to a tragic loss, or an unfair suffering one is enduring, or an unanswered prayer that feels like a betrayal.  During desolation, a soul may be angry at God or even saddened at the lack of God’s presence or perceived direction.  Spiritual belief and previous held spiritual meanings are suddenly questioned, challenged and potentially lost.  This can lead to intense anxiety while the person wrestles with not only the loss but their entire spiritual schema and meaning of the world.

Affliction refers to more than merely isolation from God, but also continued loss and suffering.  Suffering, especially within Christianity, while not seen as good, is still nevertheless seen as opportunity to grow in faith, as well as become closer to God, but many afflicted feel betrayed by God and become angry.  Suffering is not seen as a cross for merit but is seen as something to avoid at all costs and is equated to bad faith of the person.  These false assumptions about God and suffering can lead to farther distance from God.

In addition, in some rare cases, spiritual affliction can rise from the demonic.  Very holy saints have experienced spiritual affliction.  The Book of Job points to this type of demonic activity as well.  In such cases, of spiritual warfare and daily life, one must completely turn oneself to Christ, reaffirming one’s belief and denouncing the power of Satan. In some cases, special blessings may be needed for severe cases.  The purpose of the enemy in these less common afflictions is to prevent closeness with God.  It is a final act of fear from the enemy.  In cases of some saints, God permitted it for His greater glory and victory.  This article will focus more so on natural affliction and suffering.

Hence, both affliction and desolation work together to burden the soul and drive it farther from the warmth and love of God.

In Scripture, we can look at the Book of Job.  In the Book of Job, Job is tested by God.  Job is stripped of all his earthly prizes and still refuses to denounce God.  He never once feels desolate during the afflictions and sufferings.  His friends who “attempt” to console him try to understand why God has done this.  What terrible punishment could this be?  Yet, Job is righteous and just and is not deserving of any of the horrible events that have taken place.   Job, in this sense, is a pre-figurement of Christ, a spotless victim.  Like Christ, Job did no wrong, but still accepted the suffering and loss never losing sight of God or condemning God.  Instead, Job places his faith in God.  What the Book of Job teaches is that not all suffering is a result of one’s actions but is part of the human condition.  Jesus Christ teaches humanity to offer up, like Job, one’s sufferings and not to equate suffering and affliction as punishment  but as a reality of this fallen world.

Sick Faith

Many reactions to affliction, or feelings of desolation with God come poor conceptions of faith.  Spiritual directors, Christian counselors, ministers, or others in care of souls need to help cultivate the right perceptions of relationship with God.  Many feel faith is a contract.  If one says his morning prayers, or goes to church every Sunday, gives to the poor and does good deeds, then his temporal existence should reap the benefits or karma of a good life.  Others believe, if they are good servants and handmaids of the Lord, then they should have a first place slot to God’s presence and deserve His continual grace throughout their day.  When these things are not present, when bad things happen, or God seems distant, the faith of contract quickly becomes weakened.  They expect God to lighten the load, to be present, but when He is no longer present, they become depressed, or angry, or discontent with their contract with God.  This type of sick faith expects reward and easy path for good behavior, but if we know the life of Job, the life of Christ, even the life of His mother and followers, that this life is not easy.  There is no easy contract with becoming a follower of Christ.  Christ set the ultimate example displaying the truth of this world through His life, actions and death.

Instead, faith must be seen as a covenant.  Through covenant, whether bad or good days, or when we feel or not feel God’s warmth, or when something ends not as we wished, we know God is not punishing us, or causing us pain, instead we know, He suffers with us, walks with us, and will offer the grace needed, even if not felt, to push through to the next challenge.  That is the guarantee of faith!  Faith makes no promises of happiness in this world but it does promise us Christ’s love.  It gives us hope that our sufferings will have value and ultimately lead us to the final destination, which is union with God in heaven.  Through faith, hope and love, gifts of the Holy Spirit, we can move forward in covenant with God, embracing the good and the bad, the desolation and afflictions and find hope even on the coldest seasons of our lives.

It is important to note the power of healthy spirituality in healing.  When desolation occurs, the soul is also wounded as well as its overall outlook.  It is important to identity possible depression or cases of intense anxiety that can exist in individuals.  If not already a licensed counselor or healthcare professional, then pastoral counselors should identify signs of deeper mental turmoil and refer the individual to the appropriate care giver.  If already licensed, if depression is diagnosed, then the depression will also need addressed, as well as any other types of anxiety.  Sometimes, it is not merely the soul that is sad but also the literal brain and this has consequences throughout the entire body of the person.  Again, healthy spirituality is equated with good mental health, resiliency and ability to cope but when desolation occurs, unhealthy spirituality can occur which can equally hurt a person.  It is important to help guide the individual to proper and healthy spiritual concepts during spiritual direction.  Where the person sees God as hate, the counselor needs to emphasize God as love, all the while giving empathy and un-conditional support to the person and validating the person’s current feeling.

Roots of Desolation

Unlike Job, many individuals find it hard to praise God in the sad times of affliction.  Instead, affliction for some pushes one away from God.  As counselors, spiritual mentors, and advisors, one cannot dismiss the emotions of sadness.  The roots and pains are real.  It can be easy to say offer it up, or relate that someone deceased is in a better place, or for one to say God ways are mysterious and one must have faith!  Individuals who say these things do not understand the power of loss and pain.

Desolation while humbling can lead us back to God even stronger

Many suffering desolation have faced severe trauma throughout life.  Many may have experienced extreme losses, or faced unheralded trauma of abuse, rape or neglect.  Others may be broken through depression and anxiety.  Many have faced these issues throughout their life and have found no comfort or love from another person.  These individuals feel alone and abandoned.  Their sense of meaning has been destroyed through the afflictions of life.  In this, they find desolation from God.  They may even deny His existence.  How could a good God permit evil is the classical question.  Of course, the response is either God is not all good or He is not all powerful, for why would God permit evil if He is good, or allow it if He is all powerful.  These answers distract the clear reality of the broken world for God is both all good and all powerful, but evil, suffering and sin are results of free will and a consequence of Lucifer’s rebellion and Adam’s disobedience.

Desolation can lead one far away from God.  When the love of God is no longer felt after a loss, a person can turn away.  Psychologically , the person’s meaning has been totally eradicated.  This is especially true of individuals who experience a traumatic event for the first time.  Anyone of any faith, can lose the secure feeling they once possessed, when security and protection is stripped from them.  Previous notions of a loving God, or safe world are weakened and challenged as the person attempts to incorporate the horrible affliction.  This in turn can lead to new ways of thinking about the world and one’s relationship with God.  One may feel betrayed or abandoned by God, or reject His existence due to the processing of the event.   These feelings can be natural, for even, Christ in His utter humanity, screamed out “My God, why have you forsaken Me”.

Like Christ on the cross, many religious and spiritual individuals feel this forsaken feeling.  It is not so much that they are denying God in their life, or His presence, but they feel alone in their agony and loss.  Christ, as both God and man, did not believe God had left Him, but in the utter pain of human torment and loss, He experienced the isolation and loneliness we can all feel when burdened under great distress.  Many individuals feel periods of drought within their prayer life.  St Teresa of Avilla in her classic, “The Interior Castle” speaks of these dry spiritual moments which she also classifies as desolation.  In these moments, the warmth of God’s presence is not as intense or present in the prayer life.  One may feel alone in struggles and unheard in prayer.  One may not feel the tingles of emotion and the presence of the Holy Spirit.  One may even doubt why they even pray or believe what one believes.  In this aridity of spiritual life, St Teresa of Avila tells her us to continue to be strong.  She emphasizes that these feelings are fleeting and should never be the end purpose or desire of prayer with God.  She emphasizes that the worship and adoration due to God is alone sufficient and what or how we feel from it is secondary.  Justice demands the creature to worship the Creator for justice alone.  The gifts of warmth, closeness, and union are gifts the Creator bestows at His will.  Of course, God wishes to embrace us, but many times, our own inclinations and attractions to this world bury our spiritual feet in the mire and muck of the world.  It dulls our spiritual senses.  Our desires and needs of this world keep us anchored here instead of feeling the Divine.  Purging the soul of these distractions is the purpose of this desolation.  To teach us how to better hear God.  God can use desolation, like in Job, to bring us more perfectly closer to Him.

Spiritual Direction and Counseling the Desolated

Whether a person is experiencing spiritual aridity or desolated and afflicted through pain, loss and trauma, a counselor needs to recognize the pain the person is experiencing via affliction and desolation.  It is OK to express emotion towards God.  It is OK, as a child of God, to express displeasure.  It is OK to ask God to spare oneself from suffering.  Counselors need to understand that when working through spiritual aridity or if a person is experiencing grief, that a healing involves expressing emotion.  In counseling, emotion needs to be expressed and understood.  Counselors can help individuals understand why they feel rejected or abandoned by God.   When emotions are expressed, they can be analyzed and understood.   When emotions are expressed, then negative feelings that are not on par with reality can be weeded out and one can again begin to access relationship with God.  Loss and meanings surrounded that loss can again be reframed and restructured to fit within the paradigm of one’s spiritual belief.  In meaning making, a spiritual belief or world view that is challenged goes through a rigorous trial of emotional and cognitive questioning.  The belief is re-evaluated with the loss and then can be temporarily dismissed, totally rejected, or reconfigured within the schema of the loss.  Spiritual direction looks to help the person throughout the emotion to repair the religious schema and meaning and make sense of the loss within the faith of the person.   The desolation through cognitive reframing can reignite the person’s faith.  Does this mean the person is not changed or still sad?  No, the person will understand their faith in a new light-even a stronger light, but also carry the emotion and loss but be free from the torturous emotions of abandonment of lack of meaning.  Instead, sad or angry, the person will process the loss within the framework of a loving God, who has not abandoned the person but remains side by side.  While biblical based and Christocentric, counselors will help individuals heal spiritually through a variety of Cognitive Behavioral strategies that help build new meanings to the loss.  The new meanings will unite the loss with faith in a way that permits the faith and meaning to continue despite the challenge the loss may have presented to one’s faith.   Tying one’s faith to a God, who became human, and suffered and was buried but offers hope through His resurrection is a strong paradigm.  Christianity offers hope past suffering through the Resurrection.  The Resurrection not as only as an act of faith, but as a powerful meaning construct can help spiritual people cope and find resilience after loss and desolation.

Spiritual directors, counselors, pastors, confessors can utilize empathy and meaning making to help individuals experiencing desolation and affliction to find their faith again

In addition to giving meaning and hope to those desolated and afflicted, it is important in spiritual direction to sojourn with the griever and hopeless.  Again, we have emphasized the importance of embracing emotion and feeling it as a modality to healing.  However, in ministry, we must also sojourn with the desolated.  In spiritual direction, we many times wish to give all the answers to help a person find a closer union with God, but sometimes, we also need to act as counselors and utilize the therapeutic relationship which highlights the power of empathy.  Christ was the most empathetic.  He saw the pain of sinners.  He never condoned their sins but He understood why they sinned.  He saw their brokenness and walked with them, leading them to new faith.  Empathetic listening involves having un-conditional positive regard for ones spiritual child.  This term coined by Carl Rogers pushes the counselor not to always have the answer but to help the person find the answer through gentle guidance.  When someone feels unconditional positive regard, the person then does feels complete love for their personhood regardless of actions or progress.  A good counselor can challenge and guide a person to good changes by showing this regard to a broken person.  By feeling and understanding the pain of the person and not merely just showing sympathy, empathy can show a broken person that he or she is loved regardless of how he or she feels or is acting.  This brings one to reflect on one’s own self and eventually want to be better without being told or commanded.  Christ’s gaze did not command but it created within the person a desire to change within oneself.  As spiritual directors, Christian Counselors or pastors, we do say what is or right, but we are patient as well, like Christ.  Utilizing empathy, unconditional positive regard and a unique genuine care for the person can bring the best out of a person in regards to true change and conversion.

Those in desolation sometimes do not need a lecture but merely need a listening ear that is willing to sojourn and suffer with him or her through the process of rediscovering the warmth and voice of God. It is also important during this times of temptation, despair, aridity and fear to remain patient and maintain faith in Christ.  Continue to feed one’s soul with good works, readings, prayers as well as reading of Scripture and meditating on its mysteries.  Satan can sometimes play on the inner workings of desolation to turn the soul against God to give up.  Christian Counselors and Spiritual directors need to encourage their spiritual children to continue to exercise their spiritual life even if it feels as if nothing is occurring.  St Ignatius Loyola points out that our lives will always be filled with desolations and consolations.  These natural spiritual cycles are OK to experience and are sometimes necessary in spiritual growth but we cannot allow our deep emotions and intense pains to distract us from the truth of Christ.

 

Why Won’t God Hear Me?

Those facing desolation sometimes have not experienced a particular trauma, but may be experiencing spiritual aridity.  As mentioned before, St Teresa of Avila discussed in detail the pain of spiritual desolation but also the good that come from it.  She pointed out that sometimes the distance of God can humble a person.  It teaches one that when God’s voice is again felt and experienced, we truly realize how much we need Him.  We cannot achieve salvation or gain merit without the power of the Holy Spirit and His presence in our lives.  This humbling is a gentle reminder that all virtue and grace comes from God and not our own vain progresses in spiritual life.  She also pointed out that it teaches the soul that union with God is a gift and not something to be earned.   When God graces us with the inner warm feelings, or for mystics, a deeper intimacy or spiritual presence, this is a gift based not on one’s accomplishments but a presence made known as a Divine taste of heaven.  Worshippers out of love do not seek God for this sensation but because out of love, obedience and justice, God is owed our worship.  When desolation occurs, it reminds one to be humble of this great gift and also reminds one of the sinful nature we all possess.  Many times desolation can be a tool for better reflection.  When we cannot hear God, it may very well be due to our sinful lives and distractions.  Desolation can drive us to better ourselves, purify and purge ourselves of sin, vice and secular distraction.  We can then better attune our spiritual senses to God void of distraction.

Spiritual guidance can help individuals why they feel God does not hear them and help them transform their daily actions and sufferings into true meaningful events.

In regards to weathering the storm of suffering and carrying our cross, many times it seems God is not hearing our pain.  If it is a sudden loss, or series of mishaps, or even painful ailment, many times it seems despite all prayers, God does not answer or hear us.  Spiritual directors and Christian counselors can help individuals reframe their expectations with the mercy of God.  Again, the concept of covenant over contract is key.  In covenant, we realize God hears our prayers, but He also knows what is best.  This does not mean He wants us to suffer, for He Himself suffered as well.  However, sometimes our sufferings have reason and merit.  Reframing cognitively the purpose of suffering as merely a secular thing to avoid but instead as a spiritual opportunity to tie to Christ can have huge psychological advantages for healing and resiliency during suffering.  Hence what is good for us spiritually can also help us mentally and physically by finding meaning in the suffering itself.  By offering our sufferings to Christ, as He did in the garden to the Father, our sufferings become something bigger than just us, but play a role in the entire salvation process.  We can offer up our suffering by uniting them with Christ who can purify them as our High Priest and offer them for a greater cause.  In this way suffering is transformed.  As Christ transformed suffering and death to glory and resurrection, we too can elevate our sufferings to have meaning.  Of course, within spiritual direction and counseling, we can still pray for this cup to pass,  and we can lament our suffering and wish it to lessen, but we also understand that during this time, God is giving opportunity to become closer and spiritually stronger and transform.  So sufferings will come regardless in this fallen world, why not unite them with Christ and give them meaning?

St Theresa the Little Flower teaches us the most about suffering.  While many of us during Lent impose upon ourselves penance, the greatest penance is the type given from authority.  It is when we do not choose, but it is given and accepted that has the most merit before Christ.  St Theresa offered her daily frustrations and daily duties to Christ.  Instead of speaking out, or complaining, she did her minimalist duties.  She became extraordinary in the ordinary.  Hence, even the simplest suffering, or daily duty can have great value when it is given to Christ who then transforms it into something beyond our wildest dreams.

So, whether during turmoil, loss, sense of abandonment, searching for direction,  or experiencing loss and trauma, we must realize the feelings of desolation and affliction can have purpose, but most importantly that they are not punishments from God. God is always with us whether we sense His presence or not.  Like the foot prints in the sand motif, it is God who is carrying us, even when we feel we are the only one walking.

Conclusion

In spiritual direction we need to understand desolation and affliction as real pains within spiritual life.  The abandonment and disconnection is real and the emotions must be validated.  It is critical to help people again find meaning in their faith and connection to the sufferings of Jesus Christ.  Jesus Christ is the ultimate meaning making symbol in history.  He gives meaning to all loss by His resurrection,  By death, He conquered death and to those in the graves He granted life.  This beautiful thought expressed during Easter gives meaning to all suffering on earth.  When meaning is restored, then desolation and affliction can become conquered.  Spiritual Directors must however not only be good teachers regarding these facts but also must be good counselors in helping others through empathy and unconditional positive regard.  Christ did not merely convert and save those in desolation through commands, but by walking with them, loving them and leading them to the truth through their own unique decision to change.

Please also review AIHCP’s Christian Counseling and also Spiritual Direction programs

Spiritual directors and counselors and pastors will constantly find individuals in pain and sometimes that pain and suffering leads to desolation and feelings of abandonment.  It is important to help guide souls through the dark days and help the desolate again find connection with Christ.

Please also review AIHCP’s Christian Counseling Certification Program as well as its future Spiritual Direction program.

AIHCP Blogs

Christian Counseling and Desolation.  Access here

Faith and Loss.  Access here

Crisis of Doubt in Faith.  Access here

Additional Resources

Arnold, J. (2025). “What are Consolation and Desolation in the Spiritual Life?”. Spiritual Direction.  Access here

Avila, St Teresa. “The Interior Castle”. Access here

Broom, E. (2020). “Ten Remedies for Times of Desolation”. Catholic Exchange. Access here

“The Interior Castle” (2015). Explore the Faith. Access here

 

 

 

 

The Subtle Ways of the Devil Video Blog

Posted on by Mark Moran

The devil rarely gets someone on his first attempt or makes a person a monster in one day but it is over a period of time.  Spiritual erosion and subtle ways breaks down a good person over time.  This video looks at the subtle ways our spiritual defenses are gradually weakened.

Please also review AIHCP’s Christian Counseling Certification. Qualified professionals can apply within the scope of their practice to better help individuals in counseling from a Christian perspective in both pastoral as well in some cases, clinical settings.

Christian Counseling and False Mystic and False Prophet Discernment

Posted on by Mark Moran

I. Introduction

The phenomenon of false mystics and prophets has been a recurring theme throughout various religious traditions, often causing significant disruption within their communities. This essay endeavors to unpack the complex motivations and tactics employed by such figures, revealing their methods for manipulating belief and sustaining followings. At the heart of this inquiry lies the concept of taḥqīq, as articulated by thinkers like Ibn ‘Arabi, which serves both as a framework for spiritual verification and an instrument of political imperatives in periods of religious diversity, particularly in the Mughal Empire with the contributions of Abu al-Fazl (Pye CB, 2022). Additionally, the figure of the trickster, exemplified in diverse cultural narratives, poses questions about authenticity and authority in spiritual contexts, suggesting that false mystics often mask their teachings under the guise of established religious norms (Latif J, 2020). Through this exploration, we will delineate the telltale signs that differentiate true mystics from their fraudulent counterparts.

Many times, not even on a grander scale, we can come across individuals who proclaim seeing God, or claiming visions of a saint.  Whether on a grand cult like scale, or within individual meetings, proper discernment is always key with those who claim private revelation.  Pastors, spiritual directors and Christian Counselors can help guide the faithful in the discernment process of discovering true and pious messages.  Please also review AIHCP’s Christian Counseling Certification and see if it meets your academic and professional goals.

There are many who will use the faith to manipulate others for one’s own fame, greed, or advancement. Many false prophets exist and discernment is key

 

A. Definition of mysticism and prophecy

Understanding the definitions of mysticism and prophecy is crucial when distinguishing true spiritual leaders from false ones. Mysticism generally refers to a direct, personal experience of the divine or transcendent reality, characterized by profound insights and a deep sense of unity with the cosmos. In contrast, prophecy involves receiving messages or revelations intended to guide others, often relating to future events or divine will. Both concepts have historical roots in various Abrahamic traditions, which have influenced each other in significant ways (Wollenberg RS, 2024). However, as the Enlightenment ushered in a reevaluation of religious authority, the definitions of mysticism and prophecy also evolved, reflecting a growing skepticism towards dogma and an emphasis on individual spiritual experience (Dom JPínguez, 2016). This nuanced understanding enables a critical approach to assessing spiritual claims, thus aiding in the identification of signs associated with false mystics and prophets.

 

B. Importance of distinguishing true from false mystics and prophets

In the contemporary spiritual landscape, the distinction between true and false mystics and prophets is paramount, as the proliferation of misleading narratives can lead followers astray. True mystics often exhibit selflessness and a profound commitment to truth, aligning their teachings with universally acknowledged ethical principles, unlike false prophets who may exploit spiritual authority for personal gain. The implications of failing to discern between these two categories extend deeply into communal trust and individual spiritual well-being. Specifically, followers may find themselves entrenched in dogma that hinders genuine spiritual growth, resulting in emotional and psychological distress. Moreover, (Lume V et al., 2017) emphasizes the significance of rooted spiritual practices that differentiate authentic experiences from mere theatrical expressions of mysticism, highlighting that authentic mystics possess a profound understanding of the spiritual path. Therefore, rigorous discernment is essential not only for personal integrity but also for the health of the spiritual communities that often feel the ripple effects of deception, as noted in (Knox FB, 2014).

Private revelation itself is always private.  All mystics in Christianity have shared a message but it has always been considered private revelation.  Those mystics who undergo intense scrutiny by Church officials and are declared sound and safe for the faithful, still only hold a private status level.  The teachings or even messages are never put on par for purposes of salvation with the doctrines of the faith found in the Church and Scripture.

Ultimately, Scripture is revelation but it is also universal revelation and forms the foundation for the faith.  While initially private in source to the writer, such as Moses, or other writers, or even those who may have not written but revealed, such as Abraham, these are instances of revelation meant for the entirety of the Church at a binding and dogmatic level.  Within Catholicism, there are many other revelations that are considered true and pious and free of error because the revelation does not contradict Scripture or the core values and dogmas of the faith.  Still, yet their message, is private and not deemed necessary to believe for purposes of salvation, such as in the case of Scripture.  For instance, those within Catholicism that wish to dismiss the messages of Marian apparitions, albeit approved as truthful by the Church, can without risking salvation, dismiss and even ignore these messages, and maintain fidelity to merely the public revelations found within the faith.

Understanding the nature of the message, the mental health of the messenger and whether good fruits grow from the message are key parts Church leaders review when approving or not approving a message

Does this mean mystic experiences that are deemed legitimate to be untruthful and not prudent to follow?  Absolutely not!  I would contend that mystic messages that are vetted and approved enhance the faith.  I do not believe God does not constantly speak with His Church on earth, but we must be careful to who is claiming the message.  So, private revelation, the role of mystics, and the message are still critical to the current mission of the Church, but is imperative to discover the false messages.  This involves vetting, discernment and obedience to local Church authorities who dismiss certain individuals.

I think one thing that is sometimes overlooked within the extremities of religiosity is the need for divine experience.  Individuals want this proof or experience so badly, they can create it within their own mind, or even the messenger may create it.  Sometimes, psychosis and mental pathology is present.  These individuals need to be vetted.  This is not say many thought Noah or Abraham were crazy, but to properly protect the faithful from charlatans, it is important to determine mental health of the mystic or visionary if the message is to be displayed with confidence to the public. Too many false prophets sometimes have mental issues, or utilize the desire of the faithful for the search of the divine to mislead and fatten their bank accounts.

There is also the case when the message is supernatural but it is demonic in origin.  As the great deceiver, Lucifer can appear as an angel of light.  It is hence important to discern the apparition and for Church authorities to dismiss the potential for demonic influence on the message.

 

C. Overview of signs indicating false mystics and prophets

Identifying false mystics and prophets is crucial for discerning genuine spiritual guidance in a complex religious landscape. One clear sign of such false entities is their tendency to manipulate scriptural interpretations to suit their agendas, often twisting texts to gain followers or justify their actions. Additionally, they may exhibit a profound disconnect from traditional teachings, which can manifest in apocalyptic rhetoric or radical ideologies that ignore the foundational principles of faith, as seen in radical Messianic Zionism. This strain prioritizes militant actions and mystical calculations over authentic spirituality, reflecting a dangerous distortion of belief systems (Karahan S, 2024). Furthermore, false mystics often establish communal environments that, while ostensibly safe, can become isolating and controlling, leading to conflicts with mainstream society (Coulthard C, 2023). Evaluating the teachings, community dynamics, and behaviors of those claiming prophetic powers can thus reveal whether they are genuine spiritual leaders or false prophets.

I think Scripture states it best when St Paul warns followers to avoid and close the door to those who teach a message contrary to what was handed down!

 

II. Lack of Authentic Spiritual Experience

A discernible lack of authentic spiritual experience often characterizes false mystics and prophets, manifesting in their superficial engagement with spiritual doctrines and practices. These individuals frequently resort to sensationalism, prioritizing dramatic displays over profound spiritual insight. Such tendencies are exemplified in the controversial actions of some neo-Pentecostal prophets, where doctrinal understanding is often overshadowed by extreme practices, such as feeding congregants with grass or sexual violations, which highlight a troubling departure from genuine spiritual leadership (Banda et al., 2021). In contrast, authentic spiritual leaders, like Thomas Merton, embrace a Christ-centered spirituality that balances contemplation and action, seeking to confront social injustices through deep, reflective practice (Jose et al., 2018). This divergence not only undermines individual spiritual growth but also misguides communities, exposing them to harmful practices masquerading as enlightenment. Ultimately, a lack of authentic spiritual experience serves as a hallmark for identifying those who distort genuine spiritual paths for personal gain.

Messages of mystics or prophets are always supplementary but yet many turn to these messages because so many are thirsty in their faith to see and hear more. Christian counselors need to teach their clients to find God at home first in Scripture

Hence, mystics or prophets who contradict existing teaching with the message display a red flag to avoid.  The message from God cannot contradict previous teaching.  Hence a mystic who transmits a message that contradicts Scripture or Christ’s divinity is certainly not of God.  Furthermore, the message must compliment and agree with the faith and remain compatible.  Now does standard alone determine validity?  Absolutely not.

Beyond the orthodoxy of the message, one must also display proof it is of God.  This takes time.  Sometimes, miracles and cures can occur in the name of Christ, but again, these miracles and cures need documented.  There can exist multiple hoaxes that attempt to fool the faithful.  When false miracles occur, many follow false prophets.  So beyond orthodoxy of the message, legitimate miracles and cures must accompany a message that show growth for others, not merely the messenger, but others and a growth of love and good fruits within the Church.

How many religious leaders form cults?  How many have ministries that claim healings, or messages, but the checking accounts flow with donations?  How many secretly have no gift, but create the illusion?  These are critical things to rule out before exclaiming a true message is coming from God.

 

A. Absence of personal transformation or growth

The absence of personal transformation or growth serves as a compelling indicator of a false mystic or prophet, highlighting the superficiality of their spiritual claims. True spiritual leaders experience profound changes that reflect their deep engagement with contemplative practices, fostering authentic connections with themselves and their communities. In contrast, those who lack genuine transformation often remain stagnant, failing to confront their own shortcomings or challenges. For instance, the ideals of Indian consecrated life emphasize contemplation and community engagement, reflecting a necessity for profound spiritual renewal (Jose et al., 2018). Conversely, figures who, like T. S. Eliot, claim prophetic insight without accompanying personal evolution risk perpetuating a facade rather than inspiring genuine spiritual awakening (Fairman et al., 2008). This stagnation reveals an adherence to performative spirituality, which ultimately negates the transformative essence central to authentic mysticism and prophetic existence. Thus, evaluating the depth of personal growth becomes essential in discerning true spiritual authority.

I think by their fruits you will know them is key here.  What spiritual growth does the visionary exhibit?  Is the person humble or does the person brag about the experience.  Visionaries are usually humble and wish to keep it secret, and many feel they may themselves need mental help.  It is not normal to proclaim one is seeing a saint or God.  So what is the spirituality of the person?  Also, what spiritual fruits are stemming from these visions and messages?  Again, individuals will go miles away to see a miracle.  They are spiritually thirsty to believe in something they can finally see.  These types of spirituality are very weak and infant state in the believer.  It can lead to religious manipulation and extremism.  One should first and foremost find contentment at home in God’s Word.  This does not mean, one should not avoid approved religious sites or messages, to enhance faith, but it does dismiss fundamentalism and extremism to find faith.  God in these places can help the unbeliever find faith, but when believers make these types of places, messages or persons the central aspect of their relationship with God, then fanaticism can occur.  This is how false prophets build followers.

 

B. Reliance on superficial rituals rather than deep spiritual practices

The reliance on superficial rituals in spiritual communities often masks the absence of profound engagement with authentic practices, indicative of a false mystic or prophet. These rituals, typically designed for spectacle rather than sincere introspection, create a veneer of spirituality that lacks transformative depth. Instead of fostering meaningful spiritual development, such rituals promote a commodified experience that appeals to the superficial desires of followers. As noted in (Asprem E et al., 2020), the examination of esotericism reveals that without a critical understanding of the underlying principles that govern these practices, participants may remain trapped in shallow expressions of belief. Furthermore, echoing ideas from (Azimi A et al., 2019), this phenomenon resonates within cultural dramaturgy, where surface-level adaptations overshadow the essence of deeper wisdom traditions. Thus, the prevalence of superficial rituals points to a concerning trend, positioning these false ministers as entertainers rather than true spiritual guides.

Individuals of the faith sometimes have different growth within their spiritual maturity.  Those with less spiritual maturity feel the need to supplement their faith with miracles and outrageous events, while those with a more mature level of faith, find other occurrences as supplements to their faith but retain a strong faith at home.  Many seek and thirst for more but fail to realize God is in their life at home and in the local church everyday.  The type of faith that seeks thrills and proofs requires more guidance because this type of faith that seeks the more superficial can easily be misguided.

Some may find religion to be their only social outlet and an imbalance exists in their life.  They seek to find friends and social worth within religious circles.  This type of faith can also make one more open to misguidance.

It is crucial for individuals to establish a strong faith that is rooted in a personal relationship with Christ that is not rooted in others or visions or miracles.  Most never experience these things.  Instead, focus on developing one’s faith.  If one wishes to learn more about private revelation that is approved and vetted, then one certainly can gain abundant religious graces through such devotions but it must be done in a way that is healthy for the spiritual life of the person.  Most approved private mystics and revelations are actually beneficial for the soul because they have been approved for centuries.  One must show more caution with newer things that are far from determined.  Superficial practices that replace deep spirituality can lead one down these paths.

Remember Christ taught us that blessed are those who believe yet have not seen!

 

C. Inconsistent or contradictory teachings

Inconsistent or contradictory teachings serve as a significant indicator of false mystics and prophets, undermining their perceived authority and wisdom. When profound spiritual insights are marred by conflicting messages, followers are left confused and misled. For instance, the dichotomy evident in the teachings of various historical figures illustrates this phenomenon; while some mystics may present a cohesive worldview, others exhibit significant philosophical discrepancies. This inconsistency breeds doubt, as seen in the philosophical systems of figures like Sankara and Ibn Arabi, who, despite sharing fundamental principles, navigate entirely different conceptual spaces that highlight their distinct teachings (Peat et al., 2011). Similarly, the character of Romola in George Eliot’s narrative reflects the danger of adhering to flawed mentors, as she grapples with the contradictions in Savonarolas teachings, reminiscent of Eliot’s own struggles with the inconsistencies of Christianity (Mogk et al., 2012). Such contradictions not only challenge doctrinal integrity but also call into question the authenticity of the messenger.

 

III. Manipulation and Control Tactics

Manipulation and control tactics are central to identifying the markers of a false mystic or prophet, as these individuals often wield power over their followers by exploiting psychological vulnerabilities. They may present their teachings as unique revelations, effectively enticing adherents into a web of dependency and obedience. By instilling feelings of anxiety or dread, a false prophet can cultivate a sense of urgency that encourages followers to seek solace in their guidance, thus reinforcing their control. For instance, as noted in recent cultural studies, the nuanced understanding of anxiety as a category of mystical knowledge suggests that such emotions are often manipulated to assert authority and evoke compliance (Serrado J, 2023). This dynamic is further explored through the life of Joana de Jesus, where the interplay of desire and anxiety reveals the potential for both liberation and control within mystical narratives (Serrado J, 2023). Such tactics underscore the necessity for critical awareness among followers.

Every flock needs a good shepherd to protect the flock from the dangers of the wolf

 

A. Use of fear to maintain followers’ loyalty

In the realm of religious leadership, the strategic use of fear can effectively galvanize followers loyalty, often manifesting in authoritarian dynamics that inhibit critical engagement. False mystics and prophets leverage fear to cultivate a sense of urgency regarding spiritual or existential threats, binding their followers through a shared anxiety. This manipulation becomes particularly potent when paired with charismatic authority, as leaders claim unique insights into eschatological events, which can intensify fearfulness among adherents. Historical case studies indicate that movements experiencing societal upheaval, such as war or natural disasters, often exhibit an escalation toward violence, fueled by a pervasive sense of crisis (McLellan et al., 2012). Moreover, the delineation between the chosen and the outcast, often reinforced by fear, serves to establish an insular community that venerates the leader’s authority. Thus, the use of fear not only maintains followers’ loyalty but also orchestrates an environment ripe for unfettered influence and control (Blue et al., 2015).

 

B. Exploitation of followers for financial gain

It’s a disturbing trend in today’s world: some people who claim to be spiritual leaders or prophets are taking advantage of their followers for money. They often use convincing language to make their audience feel like they need them and need to act fast. By creating an atmosphere of worry or hopelessness, they get followers to donate money, making them think it’s crucial for their spiritual well-being or to find enlightenment. This is kind of like what we saw in “Religious Fundamentalism in the Age of Pandemic,” where certain religious groups changed their message during tough times to keep their followers loyal and donating (Nina Käsehage et al., 2021). Also, when you look at how celebrity and power mix, like in studies about Rodolfo Valentino and Benito Mussolini, it shows how charisma can be used to exploit people financially. All this just highlights the risks that come with these fake mystics and prophets (Bertellini G, 2018).

 

C. Isolation of followers from outside influences

Isolating followers from outside perspectives really stands out as a key indicator when trying to spot a false mystic or prophet. This kind of isolation encourages reliance on, and ultimately control by, the group. Think about it: often this involves positioning the mystic’s own teachings as superior to more established religious insights. The result? Connections to wider spiritual traditions are weakened, or even severed. Historically, this strategy has popped up in various spiritual movements. Leaders essentially create a very specific, limited interpretation of what it means to be enlightened or find truth, while at the same time pushing aside wisdom from important, influential figures within that tradition (Evans et al., 2010). Also, and this is important, that fear of outside ideas? It can cause everyone to think alike, and that, stifles personal spiritual growth (So et al., 2022). In the end, this kind of manufactured bubble lets the false mystic keep control, because it stops followers from really questioning their beliefs. It’s a perfect setup for manipulation.

 

IV. Unverifiable Claims and Prophecies

Generally speaking, unverifiable claims and prophecies often act as key indicators for spotting potentially misleading mystics and prophets. In most cases, these individuals tend to promote teachings that really don’t have much empirical backing. For instance, consider the New Age movement’s interpretation of Jesus; they suggest his wisdom came only from Eastern mystical traditions. However, this idea fundamentally goes against what established religious doctrines tell us. Significant inconsistencies, like the reliability of the Akashic Record, and also Notovitch’s story of Jesus’s travels, really underscore the unverifiable aspect of these claims, and maybe even suggest a sort of manipulation of historical narratives used to bolster certain modern ideologies (Pak et al., 1990). Furthermore, a broader historical analysis actually reveals how various figures engaging with themes of time and authority have sought to shape collective beliefs; so, it affirms the importance of critical discernment when it comes to prophetic assertions (Allsman et al., 2021). Ultimately, these unverifiable claims can reflect a deeper epistemological challenge, possibly undermining genuine spiritual authority.

 

A. Predictions that fail to materialize

Failed predictions offer a key way to spot potential false mystics and prophets. These incorrect guesses often come from a mix of inflated egos, psychological issues, and misunderstandings of cultural stories. Wilhelm Reich’s later work provides a striking example; though reflecting Cold War anxieties, many at the time viewed it as delusional (Reich J, 2024). This illustrates how faulty predictions might be seen as madness instead of genuine efforts to tackle tough realities. Joana de Jesus’ life further shows how complicated a mystic’s story can be, with outside views shaping whether their experiences seem real (Brown R et al., 2023). The inability to predict, in both cases, not only reveals the chance of delusion but also stresses the real-world settings these people exist in, cementing their image as false prophets.

Scripture teaches us to avoid those who teach false doctrines. Remain faithful to Christ and His teachings

 

B. Vague or ambiguous statements that can be interpreted in multiple ways

When trying to spot a false mystic or prophet, keep an eye out for statements that are vague or ambiguous—they’re usually big red flags. These types of statements might sound deep, but they’re really unclear and can be taken in a bunch of different ways. This lets the person making them wiggle out of being held responsible for what they say. It’s kind of like the power plays that are talked about in current discussions, where people use fuzzy ideas to try and control situations instead of actually offering real understanding. Think about how spirituality and art come together in the poetry of Sufi poets, like those mentioned in (Howarth et al.)—the ambiguity can mirror and even create the social situations we live in. Plus, when old ideas are updated for today, they can end up just supporting things as they are, instead of shaking them up, which you can see when looking at how patriarchal influences impact how we see ourselves and our creativity (Mirmobiny et al., 2018). So, being overly vague can be a way of hiding what someone’s really up to in the world of mysticism and prophecy.

 

C. Lack of accountability for failed prophecies

Within mystical and prophetic circles, the issue of prophecies that don’t come true often sparks serious questions. We have to ask about accountability, and the honesty of the people making these claims. When predictions fail and there aren’t real consequences, it doesn’t just hurt the predictor’s image. It eats away at the faith people have in their teachings. This lack of accountability is especially worrisome when you think about how deeply followers invest—spiritually and emotionally—in what their leaders promise. Looking at prophetic traditions, you often find a pattern. It’s like there’s a systematic failure to deal with the gap between what’s predicted and what actually happens. There’s a disturbing tendency to protect these claims from being questioned. You see it discussed in many spiritual contexts: we need some kind of moral standard. Mystics need to be held responsible. And we need to really dig into the stories that let these failures keep happening without anyone paying the price (Mokrani A, 2023), (Havea J et al., 2022).

 

V. Conclusion

So, in wrapping up our look at what gives away a fake mystic or prophet, it’s pretty clear that telling real spirituality from a con is super important for keeping religion honest. Messing with religious stories often goes hand-in-hand with bigger social and political plans. A good example is when groups like the Islamic State trash cultural stuff. They’re not just being jerks; it’s a calculated move in their whole belief system (Isakhan B et al., 2017). Also, check out “lawfare,” like those blasphemy trials in Indonesia. It shows how religious law can be twisted into a weapon to control people, causing fights instead of bringing folks together (Telle K, 2017). All this tells us we gotta be smart about anyone claiming to have the inside scoop on spiritual matters. Plus, we need to watch out for folks twisting things to suit themselves, which takes away from what faith and community are all about.

Hence, proper discernment of the message and the messenger are key to determine the orthodoxy and validity of the private message.  There are many legitimate and worthy messages coming from Heaven, but we need to be aware and watch for false prophets, insane individuals, demonic agents, or individuals simply looking to gain fame and money at the expense of others’ faith.  Maintain a strong belief and a strong faith in the central ideals of the faith found in Scripture and utilize private revelation that is approved as supplemental to your religious experience.
CHRISTIAN COUNSELORS need to guide their children from possible false prophets and show discernment in guiding them.  Please also review AIHCP’s Christian Counseling Certification and see if it meets your academic and professional goals.

 

A. Recap of the signs of false mystics and prophets

When trying to spot fake mystics and prophets, it’s clear that having good judgment is key for keeping your spiritual life safe. Often, these false figures stray from basic religious ideas, pushing their own “insights” that go against what’s already believed. Also, they might use emotional tricks or fancy talk to get people to follow them, caring more about making themselves look good than helping others grow spiritually. Like Ruth Burrows points out, if people misunderstand mysticism, it can mess up real spiritual experiences. She thinks that wrong signs often lead people to expect the wrong things (Wrigley et al., 2022). The time in history also matters a lot; early mystics were sometimes accused of things because people were scared of them, especially if their experiences were different from what was normal (Fowler et al., 2016). If you know what to look for, it’s easier to see when someone’s a fake and avoid getting drawn in by them.

Please also review AIHCP’s Christian Counseling Certification and always remember to remain remain vigilant for wolves in sheep clothing

 

B. Importance of critical thinking and discernment

In today’s world, filled with misinformation and spiritual trickery, being able to think critically and tell the difference between what’s real and fake is more important than ever when trying to spot a phony mystic or prophet. By really thinking about spiritual lessons, people can better understand complicated religious talk and tell the difference between true guidance and scams. When looking at the modern religious scene, leaders should use discernment to figure out if those claiming to have prophetic powers are believable and what they really want, sort of like (Baker et al., 2022) suggests. Also, Thomas Merton’s idea of contemplative-prophetic spirituality stresses the need for both quiet reflection and taking action, which helps us better understand the struggles faced by today’s spiritual leaders in India, as (Jose et al., 2018) points out. If people make discernment part of their spiritual routine, they can build strong spiritual character, and protect their communities from lies pretending to be holy truths.

 

C. Encouragement to seek genuine spiritual guidance and wisdom

Seeking true spiritual guidance? Crucial, especially now. Too many fake mystics out there leading folks down the wrong path. Real spiritual mentors? Often, they’ve got a deep mix of prophetic understanding and mystical vibes going on. Think St. John of the Cross. His stuff? All about knowing the difference between what’s real and what’s not, and living a life that balances doing stuff and thinking about stuff. This balance helps you get what your spiritual journey’s really about, and it guards you against getting tricked, which happens way too much with those phony spiritual leaders (Cristóbal Serrán-Pagán y Fuentes, 2020). Plus, digging into history, like Muhammad Iqbal talked about? Super important. It means having a spiritual base that ties old teachings to what we do today. You learn from the past and stay strong in your beliefs (Mohomed C, 2020). With genuine guidance like that, you can build up some serious spiritual wisdom that’s not fooled by all the fake stuff out there.

Additional Blog

Discerning if a house is haunted.  Click here

Additional Resources

Adams, H. ( 2024). “10 Ways We Can Recognize a False Prophet”. Bible Study Skills.  Access here

Brodie, J. (2024). “What Does the Bible Warn about False Prophets?” Christianity.com. Access here

Allen, E. (2024). “Vatican publishes new norms for vetting private revelations”. The Catholic Herald. Access here

“The Deceptiveness of False Prophets”. The Bible Hub.  Access here

 

Christian Counseling: Protecting the Soul From Satan’s Most Subtle Attacks

Posted on by Mark Moran

Judas did not betray Christ the moment he was called to Him nor fictionally, did Lancelot become corrupted against Arthur within one glance of Guinavere, but all falls are gradual and contain small steps.  The devil in the same way gradually breaks humanity down from the Creator, not through stunning events, or dramatic forms of possession or curses, but the subtle whispers against humanity’s own nature.  The road to Hell is never a sudden drop but for many a gradual slope that is never noticed.

Christian Counselors can help their spiritual children become alert to these subtle attacks and help forge a healthy spiritual immune system that protects the soul from the attacks of Satan.  It is important to identify the “little” things but also engage in basic spiritual hygiene to maintain a healthy spiritual balance that maintains health.  Like the body, the soul to can gradually fall into poor health through bad choices that seem innocent or small at first but lead to worst habits later.

The Devil’s Subtle Ways

The devil has many tricks and subtle ways to turn human nature against itself.  Christ is our ultimate paradigm in resisting temptation

As Screwtape,  the demon in C.S Lewis’ classic, the “The Screwtape Letters” states, “The safest road to Hell is the gradual one—the gentle slope, soft underfoot, without sudden turnings, without milestones, without signposts.”   Screwtape trains Wormwood, a fellow demon, in how to slowly destroy the faith of a particular man and alienate him from the Creator.  Within much of the classic text, Lewis looks to show how the devil attempts divide humanity from God in the little and subtly ways.  It is hence important to remain vigilant and as Ephesians 4: 27 states, “do not give the devil a foothold”.

It is important to note that the devil is cunning.  The demons in union with Lucifer, while fallen, still retain their angelic nature.  Within this nature is great intelligence that outmatches human intelligence.  Through a closeness to God and His grace, human beings can resist temptations but the subtle nature of temptation can be very tricky to simple minded Christians.  Due to humanity’s fallen nature, one is inclined to sinful passions and easily confused to illusionary goods.  So while, one can easily fall into sin well within one’s own inherent weakness, the demons also can via temptation and confusion play roles in misguiding human beings through passion and false goods.   Hence temptation itself is the most common form of demonic activity in the world but one of the most overlooked.  One may look for the extraordinary images of Satan in spiritual warfare but if one truly seeks to find his best work, then one can find him in the shadows, not seen, or even believed in, orchestrating every evil deed, as small as a curse to as large as mass genocide.  Christ Himself, was also subject, to such assaults.  As a human being, albeit also divine, Christ faced temptation, but unlike Adam, He rebuked Satan during the trials of the desert (Matt 4: 1-11).   Human beings too, must like Christ, reject the muses of Satan and identify the disorders they push.

Satan looks to cause chaos and discord by distorting truth.  This is why Satan is also referred to as the father of lies.  Like his lies to Adam and Eve, he whispers lies that evoke passion, or misguided glories within the broken nature of humanity.  Obviously, the demons play on pride, the source of all sin itself.  The Seven Capital Sins, or vices, crowned by pride, all play key roles in breaking down each person.  Like talents and natural virtues that come easy, every soul has a weak point, or a vice that attracts oneself.  Pride is a universal source.  At the moment of birth, the ego of the child is tempered or provoked.  Pride breaks down even the most holy by playing on self image.  A devout Christian’s pride can be stoked in a church meeting or parish hall disagreement, or pushed forward with spiritual judgement on others who may not pray as much or fast as longer.  The devil can so easily use pride to send a narcissist to Hell, or utilize it even in the most subtle ways to break down the most devout.  In humility, one must never discount pride as an ever buzzing pest that looks to erode spiritual progress and the devil is more than happy to stoke the fire of pride and utilize it to his advantage in tearing one away from God.

While pride is an ever persistent irritant in one’s spiritual development, one can not either discount the power of wrath as a capital sin.  One’s pride can easily lead to discontent and frustration to others.  One’s broken nature easily feels frustration when ends are not met.  Whether it is a desire, goal or result, frustration can fester.  If the desired end is frustrated by another, then it can easily lead to anger and wrath.  What level plays a key role, but just the slightest breakdown can begin to erode the spiritual harmony within the soul.  Whether it is anger towards neighbor, family, friend, foe or even God, the passion of anger can lead to a multitude of un-Christian like behaviors from mere words, to small and even greater actions.  The devil uses anger as a way to push one beyond the norms of goodness.  He uses it to push one into envious situations, which in turn lead to more anger through defamation or gossip, or in worst case scenarios, physical harm.  Anger and its sibling capital sin, Envy, hence play off each other and feed each other.

Satan does not create a road to Hell is that sudden and steep but usually gradual and unnoticed

Beyond the intellectual processes that Satan plays, he also feeds off humanity’s base needs of love, survival, and need.  He easily can corrupt these needs through vices.  He can corrupt love via the sin of lust, survival via the sin of greed, and needs through gluttony.  Satan pushes the idea of more in all human endeavors.  Through pride and self desire, the flesh seeks out more resources.  The devil can whisper these selfish and hoarding tendencies into one’s ear and this in turn leads to excess of material goods, or excess of physical pleasures.  Satan looks to imbalance moderation and the virtue of temperance with the illusionary good of more and extremes.   This ultimately leads to discontent and putting one’s love and connections in material things other than God.  Christians themselves can find themselves in these situations when material goods or drives or desires distract oneself from God, moderation and prayer.

The final capital sin, utilized by Satan is sloth.  Sloth plays on humanity’s natural drive to succeed but also multiplies the natural experience of fatigue.  The devil can whisper into one’s ear to be put off certain things that are important.  He can lead to sloth in physical, emotional, social, professional and spiritual care.  From a spiritual perspective, the lazy desire to rest to the point one does not prayer, or fast, or attend church, can play a role in sloth.  Gradually, the sloth increases itself.

Habits hence play a key role in the subtle downhill fall.  Habits are natural, subconscious, and continuous things performed by individuals.  While some habitual practices are good, Satan can lead one down a path of many poor habits that lead to spiritual and physical breakdowns.  Ultimately bad habits lead one away from God.  Like in the Screwtape Letters, the devil looks to slowly wedge bad habits into one’s daily life.  What may be a one time event can eventually become a constant thing.  A taste of an immoral picture, or action, a random curse word, or a missing of a prayer, can lead to a second and third time.  This is not due initially to an evil intent, but is part of being broken.  If humanity lets itself, it can easily fall prey to the passions and easy roads displayed by the devil.

Another entry point of Satan is through bad company, occasions or things.  Occasion of sin is sinful environment.  Many times good people absorb sinful content or company and like one bad apple, an entire bushel can go rotten.  While, persons hope to set and spread good example, more times than not, the bad things become more popular within a group.  This is why it is important to safeguard one’s spiritual environment by monitoring intake of persons, places and things.

Here are a few other ways Satan subtly breaks through one’s defenses

Fear

Discontent

Sufferings

Unanswered prayers

False teachers and misinterpretations

Disobedience

 

Defenses of the Soul

The armor of God is essential to spiritual life.  Ephesians  6: 11-16 states, “Put on the whole armour of God, that ye may be able to stand against the wiles of the devil”.  The armor of God obviously encompasses prayer, fasting, Scripture, and supplying the soul with the graces available by God through the sacraments and liturgy.  Good spiritual armor consists of good spiritual hygiene.  As one cares for the body through basic grooming, the soul too demands basic grooming.

The armor of God and spiritual hygiene are important for the spiritual immune system

Beyond defending the soul with the armor of God, little things are essential.  St Therese the Little Flower speaks of the immense importance of value of simple submission to God.   She remarks, “The pride of demons must fall before humble obedience to the commandments of Jesus Christ”.   Finding God’s will and humility in one’s role is critical to finding content life and balancing virtue with vice.  St Therese understood that one must be what God desires one to be.  She mentions that within the Garden of God, one must know what type of flower one is and live according to that vocation and calling.  St Therese constantly held to this standard.  She found humility but also happiness in the role allotted to her by God.  She partook in the smallest things with joy and love towards God, offering her daily duties to God and making each act a prayer to God.  With such constant emphasis on God’s will, where does the devil have room to poke his nose?  To St Therese, life was about being what God willed one to be.  Life itself became a prayer.

God offers His grace, but one must live a good life and remain open to it.  One must safeguard all entries into the mind and remain faithful to God’s call over one’s own.  However, one can find solitude in that God will never tempt one beyond one’s ability.  Grace is always available to overcome the rage of Satan.  1 Corinthians 10:13 declares, “No temptation has seized you except what is common to man. And God is faithful; He will not let you be tempted beyond what you can bear. But when you are tempted, He will also provide an escape, so that you can stand up under it.”  So while the devil.

Scripture reminds us through 1 Peter 5: 8-9 to “Be sober-minded and alert. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. / Resist him, standing firm in your faith and in the knowledge that your brothers throughout the world are undergoing the same kinds of suffering” and James 4: 7 reminds one to “Submit yourselves, then, to God. Resist the devil, and he will flee from you”.  By remaining close to God, acknowledging one’s weaknesses, rebuking the capital sins, and maintaining a strong prayer life, one can be more resistant to the subtle whispers and tricks of the evil one.

Here are some important spiritual practices and ideals to remember in defending the soul against the small infractions against the soul on a daily basis

God’s will over one’s own will

Humility

Daily Duty

Prayer

Fasting

Sacraments-especially Eucharist and Reconciliation for Catholics

Scripture

Utilization of sacramentals in daily defense

Excitement of the soul towards act of piety and goodness

Emphasis on spiritual hygiene as a concept 

Closeness to God, Christ, Mary, the angels (St. Michael) and saints

 

Conclusion

The devil slowly chisels away at the virtue of the soul and its relationship with God.  For most, the journey to Hell is not a abrupt and fast fall but a series of unfortunate events and a long grind of gradual un-noticed slips. It is hence to understand this evil strategy of Satan and to defend the soul through a variety of spiritual practices and devotions.  Anyone can sin, hence humility and accepting God’s will everyday is a prerequisite to defending the soul from the snares of the devil.

Please also review AIHCP’s Christian Counseling Certification and see if it meets your academic and professional goals

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 healthcare, behavioral health and pastoral professionals seeking a four year certification. To learn more, click here

 

Additional Sources

Smith, B. (2025). “The Different Ways The Devil Attacks Us”. TheBibleBlog. Access here

“St Therese Little Way”. Catholic Bible 101. Access here

Kosloski, P. “How did Saint Thérèse Conquer Satan and Attain Perfection?”. Access here

Clark, J.  “The Devil’s Playbook: Lessons from the Screwtape Letters”.  Access here

Rose, Katharine. “10 Essential Truths from C.S. Lewis’ The Screwtape Letters”. The Inward Turn.  Access here

 

 

Christian Counseling and the Psychology of Forgiveness

Posted on by Mark Moran

Giving and receiving forgiveness is not a just a spiritual and religious experience but also a psychological one.  This video looks at all the benefits of granting, seeking and receiving forgiveness

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 in pastoral as well as clinical settings.  To learn more, please click here

Christian Counseling and Integrating Moral Guidance

Posted on by Mark Moran

 

I.      Introduction

The meeting point of Christian counseling and morality gives a complicated way to see human actions and ethical choices, which needs thorough looks and thoughts. Based on biblical ideas and religious knowledge, Christian counseling seeks to offer people advice that is both mentally effective and morally solid. This encourages us to think about how these two parts affect each other. This method recognizes how important spiritual beliefs are in forming one’s values and ethical decisions, pushing clients to think deeply about their behavior according to their beliefs, which brings up key questions about what morality really is. Also, Christian counselors tend to use a complete approach, dealing with not just the mental and emotional parts of their clients’ issues but also their spiritual health, showing how these areas connect. As society faces more moral issues that test old values, Christian counseling plays a key role in supporting both individual development and community morals, encouraging us to look into what these connections mean. Therefore, it is vital to closely examine how these areas influence each other to grasp the wider effects of morality within the realm of faith-based support and to think about how this framework can adjust to modern ethical problems.

AIHCP offers a faith based Christian Counseling Certification for qualified professionals in both pastoral and human service fields

Please also review AIHCP’s Christian Counseling Program.  Click here to find out more about the online and independent study program offered by AIHCP.

A.    Definition of Christian counseling

Christian counseling is an approach that combines psychological ideas with Bible teachings, stressing the moral views in Christian beliefs. This type of counseling is based on the idea that Christ’s teachings give important insights into human behavior and relationships, which improve the therapy process. It sees the conscience as key, suggesting that everyone uses an internal guide shaped by God’s law and personal experiences. This internal guide helps in making choices and reveals spiritual truths that can be discussed in therapy. Counselors in this setting aim to increase awareness of one’s conscience, helping people consider moral questions that affect their identity and well-being. Clients are encouraged to think about how their values and beliefs connect to their choices in life, which can lead to meaningful insights. Given the common therapeutic view that often puts self above moral responsibility, Christian counselors need to shift attention back to core ideas of morality, healing, and forgiveness as taught by Jesus Christ. This shift usually includes discussing grace and redemption, helping clients see their problems in a different way. Therefore, Christian counseling is important for promoting moral understanding and personal growth, supporting key views on marriage and ethics in society, while also highlighting the peace and satisfaction that comes from living in line with one’s faith (W Wilcox B, 2002)(Mong et al., 2021).

B.    Importance of morality in counseling

The importance of morality in counseling, especially in Christian contexts, is significant, affecting both how counselors work and how clients progress in therapy. In a time when moral relativism often influences societal standards, counselors need to base their work on a clear moral framework that respects each person’s inherent value and dignity. This is essential because effective counseling relies on understanding moral responsibility and accountability, which can be powerful sources of healing and identity development. Studies indicate that when clients see their counselors as having a strong moral foundation, they are more likely to trust the therapy process, improving results for those involved. As discussed in the context of marriage and public policy, effective interventions in personal relationships often relate to a moral understanding beyond just therapeutic techniques (W Wilcox B, 2002). This shows that morality is not just a theoretical idea; it is a crucial element of human relationships. Additionally, recognizing the conscience as central to human experience creates a space where clients can explore their identities in connection with a divine moral framework, leading to greater personal growth and completeness (Mong et al., 2021). This exploration is vital as it helps clients handle complex choices in life, fostering a sense of purpose and direction. By encouraging a morally grounded counseling practice, counselors can help clients not only deal with current issues but also develop a deeper sense of self that reflects their core values and beliefs.

C.    Overview of the relationship between Christian principles and counseling practices

The connection between Christian values and counseling methods is complex, representing a blend aimed at addressing both spiritual and mental aspects of people’s lives. Christian counseling often uses Bible lessons and moral principles that guide counselors in helping clients heal and grow. This combined method may improve therapy by matching psychological techniques with faith-based beliefs, creating a framework that is thorough and respects the various needs of individuals. Such a combination is important as it encourages different viewpoints in Christian psychology and broadens the field by increasing understanding of cultural and theological differences (Behensky et al., 2006). Additionally, viewing psychology as the study of behavior and mental processes highlights that counselors should be aware of both research methods and the moral stories that shape their clients’ lives (Bufford et al., 2006). This combined awareness allows counselors to interact meaningfully with clients’ beliefs and values. Thus, the link between faith and counseling becomes a significant conversation focused on healing and changing both individuals and communities. By connecting spiritual beliefs with psychological practices, Christian counseling tackles present issues and promotes a deeper inquiry into identity, purpose, and common human experiences within therapy. This merger ultimately leads to a richer therapeutic setting where healing can happen and clients can succeed in different areas of their lives.

II.  The Theological Foundations of Christian Counseling

The basic beliefs of Christian counseling are closely linked to how human nature and morality are shown in Scripture, highlighting a deep connection that affects both the theory and how counseling is done. At the heart of this idea is theo-anthropological wholeness, which suggests that both spiritual and psychological parts are important for a full understanding of humanity. This idea stresses the need for personal responsibility and how sin affects individual lives, which informs how counselors conduct their work and interact with clients (Park et al., 2016). It reminds us that each counseling meeting can be a chance for grace, encouraging clients to deal with their problems in a whole way. By mixing ideas from different theological views, as suggested by experts, Christian counseling can benefit from a broader cultural and disciplinary background, improving its moral guidelines and expanding its use in different situations (Behensky et al., 2006). This approach not only enhances theoretical knowledge but also supports practical uses in counseling, where combining spiritual beliefs with psychological help can result in complete healing and growth. Recognizing the complex nature of human life, Christian counseling aims to address the emotional, social, and spiritual areas of clients’ situations. In the end, this combination highlights the life-changing potential of Christian counseling in encouraging moral actions, healing emotional pain, and building stronger spiritual connections, all of which support the overall health of people within a faith context. This holistic viewpoint helps both counselors and clients face difficult life challenges with a combined outlook that reflects their beliefs and values.

A.    Biblical principles guiding counseling practices

Christian Counseling and Christian morality finds its basis in Scripture and from Scripture apply it to behavioral and moral questions along side modern therapies and counseling techniques to help individuals heal and grow in Christ

Using Biblical principles in counseling is important for connecting therapeutic methods with Christian values. These principles, based in scripture, focus on kindness, forgiveness, and the value of each person. When counseling is based on Biblical truths, it aims to help individuals both emotionally and spiritually, supporting an overall view of well-being. This is especially crucial for dealing with modern challenges, like the concerning number of young people, such as those at the Light of Life Restoration Church in Kenya, who are leaving church activities even after earlier participation and moral lessons. Bringing pastoral counseling into schools may help address this issue and strengthen moral values ((Mburu et al., 2022)). Also, the flexible nature of pastoral care in response to modern influences shows the need for merging spiritual truths with current psychological methods, ensuring that counseling continues to offer hope and support in a quickly changing cultural environment ((Ganschow et al., 2024)).

B.    The role of prayer and spiritual guidance in counseling

In Christian counseling, prayer is important for building a spiritual connection and clear morals. When counselors use prayer in their work, they help create a conversation between the person and God, and also bring a feeling of calm and mindfulness, which can lead to better therapy results. Research supports this idea; a study of spiritual leaders and psychologists found that CAPS psychologists and spiritual leaders focused more on things like spirituality, forgiveness, and personal growth compared to APA psychologists (Bissell et al., 2003). This shows that prayer and spiritual advice are key for self-awareness and emotional healing. Additionally, the support of these ideas by spiritual leaders shows a strong commitment to the holistic method essential to Christian values, ultimately helping clients gain a deeper understanding of themselves and their journeys to align with their spiritual beliefs (Bissell et al., 2000).

C.    The significance of community and church support in the counseling process

The part of community and church support in counseling is important, as it creates a space of trust and belonging that greatly helps therapy results. This support system not only inspires people to share their problems but also adds to a feeling of safety and acceptance, which is crucial for healing. In Christian counseling, the community aspect often goes beyond one-on-one therapy, forming a shared path toward healing and moral strength that can be very helpful. It sets up an environment where being open about struggles is accepted, and individuals can gain strength from shared experiences and knowledge. This network can reduce feelings of loneliness and hopelessness while reinforcing the moral lessons that are part of the faith, as shown by public policies related to marriage that highlight the importance of community strength and teamwork in counseling situations (W Wilcox B, 2002). Furthermore, clergy who serve as counselors face challenges in how they manage their image to keep their reputation and the faith of those they help intact within the community. This situation underscores the need for awareness and healing within the church, providing a better understanding of how community and church support can effectively assist individuals dealing with personal issues in counseling (Bailey K E et al., 2019). By encouraging connections and support, communities can assist individuals not just in tackling their problems but also in rebuilding their lives in a more positive and optimistic way, emphasizing that healing is not only a personal journey but also a shared effort that can change both the person and the whole community.

III.             Ethical Considerations in Christian Counseling

In the area of Christian counseling, ethics play a big role in how the therapist-client relationship works and the outcomes that result. Combining faith with counseling brings up tricky issues like confidentiality, informed consent, and the risk of having dual relationships. Counselors need to carefully balance spiritual advice with psychological work, making sure that clients’ independence and dignity are honored. Ethical guidelines, like those noted in the 1992 Report of the Task Force on Law Schools and the Profession, stress the need to focus on values as well as skills in professional work. However, this report has been criticized for not sufficiently covering professional values, which might weaken the ethical bases needed for counseling practices, especially in a Christian setting (Pearce et al., 2002). Thus, it’s important to create clear ethical standards that blend counseling theories with Christian beliefs to keep the counseling process strong and respect the moral aspects that come with faith-based practices (Pearce et al., 2002).

A.    The importance of confidentiality and trust

Confidentiality and trust are basic parts of Christian counseling, acting as the foundation for building effective therapeutic relationships. Clients who come to counseling often share their deepest problems, wanting a secure place to discuss their thoughts and feelings. Knowing that what they share will stay confidential allows clients to be open and honest, creating a space of respect and understanding. This trust is crucial for both the healing path of the individual and the integrity of the counseling process while also relating to moral and ethical duties. As shown in the relational way of law practice, good support needs attention to others’ well-being; likewise, Christian counseling works best when there is an awareness that keeping confidentiality not only helps personal development but also benefits the community as a whole (Pearce et al., 2016)(Pearce et al., 2004).

B.    Navigating moral dilemmas in counseling sessions

In Christian counseling, dealing with moral dilemmas can be very hard and needs careful thought. Counselors are often in a tough spot between what their clients need and their own ethical or spiritual views, which can create complicated situations where the right choice isn’t clear. The MacCrate Report points out that while counseling should follow legal and ethical norms, it mainly focuses on skills and lacks a deep understanding of values, which can leave counselors unprepared for moral issues (Pearce et al., 2002). This gap can increase conflicts between a counselor’s job duties and their personal beliefs, making it hard to make decisions that touch on strong feelings about right and wrong (Pearce et al., 2002). Therefore, it is important for Christian counselors to continuously reflect on themselves and develop professionally, so they are ready to deal with these tough moral challenges in a thoughtful and honest way.

C.    The impact of counselor’s personal beliefs on client relationships

The relationship between a counselor’s personal beliefs and their clients is an important factor in Christian counseling, where values and moral ideas heavily influence therapy. Counselors often deal with the tricky process of mixing values, which involves being aware of and managing their beliefs in their work. Participant stories from research show that many counselors struggle with aligning their personal values with their job roles, often realizing these conflicts only when issues come up in the counseling process (Randall et al., 2024). Additionally, the increasing focus on spirituality and morality in counseling shows a shift toward understanding the complete needs of clients. This highlights the need for counselors to find a careful balance between being non-judgmental and addressing the moral aspects that may come up in therapy (Mufid et al., 2020). This balance is crucial for building genuine and supportive relationships with clients.

IV.            The Role of Morality in Client-Counselor Dynamics

In the area of client and counselor interactions, morality is very important in creating the therapeutic relationship, especially in Christian counseling. Counselors often struggle to combine their personal beliefs with their job duties, leading to complicated situations in counseling. Specifically, (Randall et al., 2024) points out that blending values is a growth process for counselors, which goes beyond basic training and requires continuous support to handle these issues well. A counselor’s moral views can affect how clients see them in terms of trustworthiness, skill, and appeal, as shown in research mentioned in (Baldwin et al., 2019). Recognizing how spirituality and morality work together can not only improve the counselor’s ability but also build a stronger connection with clients, leading to more significant therapeutic results. Thus, engaging thoughtfully with moral ideas is crucial for the success of the client-counselor relationship in seeking overall well-being.

A.    Understanding clients’ moral frameworks and values

Decisions and moral issue questions have all their answers found within the paradigm of Christian morality which is based off the Ten Commandments and teachings of Christ.

Knowing what clients believe and value is very important for good Christian counseling, because it shapes the therapy and affects choices. Counselors need to acknowledge how personal and subjective spirituality is, as including these aspects can greatly improve the client’s path to healing and growth. Nevertheless, this method requires careful ethics to prevent a one-size-fits-all or reactive approach to spirituality that might harm the client’s independence and beliefs (Berardi et al., 2006). By reflecting on themselves, counselors can better understand their own clinical and spiritual views, helping to prevent biases in therapy. Additionally, blending a Christian perspective with modern therapy practices allows for richer discussions that recognize God’s presence, creating an environment for greater understanding and personal development (Mack et al., 2020). In the end, focusing on clients’ beliefs ensures that counseling stays true to ethical standards and spiritual honesty.

B.    The influence of Christian morality on therapeutic outcomes

Bringing Christian morality into therapy can significantly affect results, especially in Christian counseling. Highlighting a broad narrative based on Biblical teachings helps build a moral character that is key for good therapeutic practice, allowing both the counselor and client to connect more directly in the healing journey. This method not only aims to develop virtues like faith, hope, and love but also underscores the importance of moral communities in shaping behaviors and views. These communities create spaces where individuals can help each other on their paths to healing and wholeness. It is essential to find this moral character within a Christian perspective, which relies on a narrative grounded in the Bible and Christian tradition. This serves as a strong base for understanding personal struggles and challenges through the lens of divine purpose and grace (Frederick et al., 2010). Additionally, recognizing an active God in therapy enriches the experience, countering secular beliefs that often overlook divine impact and ignore the deep spiritual aspects of human life. This integration supports the idea that psychological and psychotherapeutic insights can be effectively combined within suitable theological frameworks (Mack et al., 2020), leading to deeper, transformative healing. By grounding therapy in Christian morality, practitioners can help clients build resilience, guiding them toward emotional and mental health along with a spiritual life that reflects their values and beliefs, ultimately resulting in overall well-being and restoration.

C.    Strategies for integrating moral discussions into counseling sessions

Bringing up moral talks in counseling is important for a full approach to Christian counseling. By making a safe space where clients can talk about their moral issues, counselors can help deepen understanding and promote personal growth. A good way to do this is by using open-ended questions that make clients think and start discussions on moral values, especially concerning their life experiences. Counselors can also use scriptural references to explain moral ideas, showing how faith can guide ethical choices, linking spiritual beliefs to daily decisions. It’s also key to look at cultural pressures that might cause clients to stray from their moral beliefs, since outside social factors can greatly influence one’s inner values. For example, popular culture can sometimes go against spiritual teachings, making people feel disconnected from both their faith and community, which complicates moral decision-making (Armstrong et al., 2019). Additionally, understanding factors like face management and shame is vital; recognizing these can help counselors adjust their methods, enabling clients to tackle moral issues without fearing judgment (Bailey K E et al., 2019). This personalized approach encourages clients to think more about their values and beliefs, creating a nurturing environment that respects their personal journeys while inspiring them to blend their moral beliefs into everyday actions and choices.

V.  Conclusion

Please also review AIHCP’s Christian Counseling Certification and see if it meets your academic and professional goals

In conclusion, the connection between Christian counseling and morality highlights the need for a healing method that includes spiritual aspects into therapy. The rise in focus on key skills in marriage and family therapy education shows a clear need to build moral character within a Christian perspective. This viewpoint is based on a larger story grounded in biblical and traditional ideas, which guide professionals through the challenges of human behavior and relationships (Frederick et al., 2010). Additionally, the various religious and spiritual aspects found in differing psychotherapy methods point out the need for counselors to use a range of intervention tactics that consider both client well-being and independence, promoting a more complete understanding of individual needs and settings (McMinn et al., 2012). This broad understanding encourages therapists to work with clients in ways that create a sense of moral community and support the growth of virtues like faith, hope, and love, which are vital for personal development and healing. In the end, carefully combining these elements in Christian counseling not only improves therapy results but also strengthens the moral foundation of society as a whole. It is essential for practitioners to continually commit to these guiding ideas, making sure they offer support that promotes both individual health and the shared ethical standards of the communities they serve. In this way, counselors meet their professional responsibilities while also significantly helping create a more compassionate and morally aware society.

A.    Summary of key points discussed

The blend of Christian counseling and morality is highlighted by some important points that show the difficulties of ethical guidance in a faith-based context. One main idea is the recognition of conscience as a core part of being human, stressing its importance in making moral choices and taking personal responsibility (Mong et al., 2021). Additionally, modern public policies regarding marriage and family issues showcase the growing importance of cooperation between church and state in encouraging moral actions, indicating that these policies can strengthen the values found in Christian counseling (W Wilcox B, 2002). This combination of focusing on individual conscience and larger social effects provides a well-rounded approach to counseling that aims to support personal healing while also aligning with the moral principles established by Scripture. Thus, a successful Christian counseling practice should carefully consider the conscience while also engaging with societal factors that influence ethical living.

B.    The ongoing relevance of Christian counseling in contemporary society

In today’s world, the importance of Christian counseling is getting more attention, especially as people deal with ethical issues and moral doubts. This type of counseling not only gives mental support but also provides a moral basis rooted in Christian beliefs. For many individuals, Christian counseling serves as a way to work through personal problems while combining faith and psychological ideas. It is a strong resource, especially in a world that often seems to have unclear morals, where issues like family problems, mental health challenges, and tough decision-making are significant. The ideas of love, kindness, and helping others highlighted in Christian counseling connect well with those looking for help in understanding complicated moral situations. Moreover, religious lawyering can be seen as a strong way to counter the increasing doubt in professional areas, showing how Christian principles can shape different parts of life, including the pursuit of justice that benefits everyone (Pearce et al., 2004)(Diane et al., 2002).

C.    Future directions for research and practice in Christian counseling and morality

As Christian counseling changes, future research and practice should focus on including a clear understanding of morality in counseling practices. One good way to do this is by looking at how modern psychological ideas and traditional Christian values can work together to create an approach that respects both faith and proven methods. By studying how moral reasoning varies in different cultural backgrounds, researchers can create counseling techniques that align with the individual faith experiences of clients. In addition, new training programs for counselors are crucial to help them deal with the complicated moral choices clients face in today’s fast-changing world. Encouraging teamwork between theologians, psychologists, and ethics experts will also improve counseling methods, making sure that the results support both spiritual growth and uphold moral standards in clients’ lives. Together, these steps will enhance the effectiveness and relevance of Christian counseling when dealing with today’s moral issues.

Please also review AIHCP’s Christian Counseling Program and see if it meets your academic and professional goals.  The certification’s duration is every four years and earned initially by qualified professionals in human service or pastoral fields that pass the core courses offered through AIHCP.

References:

  • Pearce, Russell G. (2002). MacCrate\u27s Missed Opportunity: The MacCrate Report\u27s Failure to Advance Professional Values Symposium. 
  • Pearce, Russell G. (2002). MacCrate\u27s Missed Opportunity: The MacCrate Report\u27s Failure to Advance Professional Values Symposium. 
  • Behensky, Charles, Flanagan, Kelly Schimmel, Gibson, Nicholas J.S., Hicks, et al. (2006). Invitation to the Table Conversation: A Few Diverse Perspectives on Integration. 
  • Park, Lilly (2016). A Comparative Analysis of Theological Anthropologies in Selected Christian Counseling Models. 
  • Pearce, Russell G., Wald, Eli (2016). Being Good Lawyers: A Relational Approach to Law Practice. 
  • Pearce, Russell G. (2004). Religious Lawyering in a Liberal Democracy: A Challenge and an Invitation William A. Brahms Lecture on Law & Religion. 
  • Bailey K. E., Beazley H., Bloomquist K. L., Bobgan M., Branson M. L., Broomhall R., Broucek F. J., et al. (2019). Understanding Face and Shame: A Servant-Leadership and Face Management Model. https://digitalcommons.georgefox.edu/cgi/viewcontent.cgi?article=1016&context=dps_fac
  • Armstrong, Jennie (2019). God Likes Sex: Conversations Integrating Spirituality and Sexuality. https://digitalcommons.georgefox.edu/cgi/viewcontent.cgi?article=1288&context=dmin
  • Berardi, Anna A., PhD. (2006). Incorporating Spirituality into the Therapeutic Setting: Safeguarding Ethical Use of Spirituality Through Therapist Self-Reflection. https://digitalcommons.georgefox.edu/cgi/viewcontent.cgi?article=1017&context=gsc
  • Mack, Kelvin Jamaal (2020). Unveiling God in Counseling: The Compatibility of Christian Theology and the Modern Therapeutic Process. 
  • Bufford, Rodger K. (2006). Psychology. https://digitalcommons.georgefox.edu/cgi/viewcontent.cgi?article=1303&context=gscp_fac
  • Mburu, John Wachori (2022). A Project on Why Many High School and College Students Fail to Attend Church Services. 
  • Ganschow, Stephen (2024). Discerning Impact of Secular Humanism on Pastoral Counseling. 
  • W. Bradford Wilcox (2002). Sacred Vows, Public Purposes: Religion, the Marriage Movement and Marriage Policy. 
  • Mong, James Ferguson (2021). The Essential Morality of Identity: The Role of the Conscience in Identity Formation. https://core.ac.uk/download/629114320.pdf
  • Frederick, Thomas V., Ph.D., Steele, Laura L. (2010). Core Competencies and Christian Education: An Integrative Approach to Education in Marriage and Family Therapy Programs. https://digitalcommons.georgefox.edu/cgi/viewcontent.cgi?article=1065&context=icctej
  • Diane, Paul, Lennox, James, Tabery, Jim (2002). Session 1: Eugenics Narrative and Reproductive Engineering. 
  • Baldwin, Mark (2019). The Effects of the Counselors Spiritual Background and the Participants Spirituality on the Participants Perceptions of the Expertness, Attractiveness, and Trustworthiness of the Counselor. 
  • McMinn, Mark R (2012). Counseling and Psychotherapy Within and Across Faith Traditions (Chapter 17 in The Oxford Handbook of the Psychology of Spirituality). https://digitalcommons.georgefox.edu/cgi/viewcontent.cgi?article=1269&context=gscp_f

Spiritual Counseling and Renewal

Posted on by Mark Moran

I.   Spiritual Counseling and Renewal in a New Year

The New Year is an excellent time to seek spiritual renewal. Please review AIHPC’s Spiritual Counseling Program

As the end of the year comes, people often think about what happened in the past year, including both successes and difficulties, and they look ahead to what they want for the future. This time of self-reflection opens up ways to engage in spiritual renewal activities, which can help with personal growth and refreshment. Taking part in these activities can help people understand themselves better and feel more connected to the wider world. The new year represents not just a new beginning, but also a time to reassess goals, beliefs, and relationships. By adding spiritual renewal activities like meditation, journaling, or being mindful, individuals can create a life that is more meaningful and directed. This essay will look at different methods for spiritual renewal that can support personal change and inspire individuals to start a journey of growth in the new year.

Spiritual Counselors, Christian Counselors, as well as any type of counselor may find numerous individuals wishing to better themselves at the dawn of a New Year.  It is their job to encourage and help individuals maintain the devotion and energy throughout the year to reach spiritual renewal and betterment.  In Christianity, this means focus on Christ, while in other faith traditions and spiritual practices, it may result in inner focuses.  This short blog looks at general spirituality and ways to find inner peace, but for those within the Christian, Jewish, and Islamic disciplines, these basics can be also applied as tools as well to better one’s spiritual focus and life.  Many times, individuals who are not associated with a particular religion use the term spiritual to define themselves, but this term should not be solely utilized for their personal spirituality but also for those who adhere to major religions as well.  Spirituality is important for everyone and no matter one’s faith tradition, or spiritual journey, finding meaning and renewal at some level of consciousness is critical to good mental health.  Spiritual Counselors can play a big role in helping individuals regardless of religious affiliation find healthy spiritual health.

Please also review AIHCP’s Spiritual Counseling, Christian Counseling, as well as its Meditation Instructor Program.  The programs are online and independent study and open to qualified professionals seeking a four year certification in these practices.

A.    Definition of spiritual renewal

Spiritual renewal is a process that changes and refreshes a person’s spiritual beliefs, practices, and sense of purpose. It usually consists of looking inward and reconnecting with core values, which helps an individual understand themselves and their connection to the universe better. Spiritual renewal connects with the idea that participating in rituals like prayer or meditation can create a sense of belonging and identity in a community, highlighted in studies of liturgy in changing folk churches ((Haapiainen et al., 2017)). Additionally, these practices can help balance modern secular issues by providing a safe space for reflection and healing ((Giordan et al., 2017)). By welcoming spiritual renewal at the beginning of a new year, people can remove emotional and mental blocks, leading to personal growth and a new viewpoint that improves their overall well-being.

B.    Importance of spiritual practices in personal growth

Spiritual practices are really important for helping people grow by encouraging self-awareness, emotional strength, and a connection to something bigger. Doing things like meditation, prayer, or mindfulness helps people take a break from daily distractions, letting them think about their beliefs and values. This thinking process helps people understand themselves better and builds caring qualities, which can improve relationships and community participation. Also, when people work on their spirituality, they often feel more peace and happiness, which is good for their mental and emotional health. The strong effects of these practices can be especially noticeable during times of change, like at the start of a new year, when people want to set new intentions and goals. So, adding spiritual practices can enhance a person’s overall development and refreshing (Benson et al., 2001)(Nathan Cummings Foundation, 2007).

C.    Overview of the essay structure

To share the complex ideas about spiritual renewal habits for a new year, a clear essay layout is very important. First, the introduction needs to explain why spiritual renewal matters today, creating the setting and grabbing the reader’s attention. The next parts will focus on certain practices like meditation, forgiveness, and being part of a community, each showing how these habits help with personal development and change. Moreover, the discussion should look at the possible difficulties people might encounter when trying to adopt these practices, giving a fair view on how effective they are. The conclusion not only wraps up the main points but also encourages readers to take on these practices as vital to their life paths in the new year. This method supports the main idea, highlighting spiritual renewal as a necessary goal in seeking overall well-being and greater satisfaction (Hatton et al., 2013)(Valparaiso University, 2002).

II.  Mindfulness and Meditation

Prayer and meditation are key components of spiritual renewal

Bringing mindfulness and meditation into daily life can be a meaningful practice of spiritual renewal, especially at the beginning of a new year. Using these reflective techniques can help people be more aware of the present, which allows them to let go of worries from the past and fears about the future. This practice not only brings inner calm but also improves self-reflection, which helps people grow and be emotionally strong. In different learning environments, adding these thoughtful methods has shown to help both teachers and students by building connections to themselves and to others while boosting overall well-being ((Brantmeier et al., 2017)). Additionally, putting mindfulness within a spiritual context of being connected to others improves learning experiences, enabling individuals to tackle big questions and gain a better grasp of their role in the world ((Roenpagel et al., 2015)). In the end, using mindfulness and meditation can spark important changes as people start a year focused on renewal and growth.

Bear in mind, basic meditation techniques can be applicable for all faith bases, but to the extent and theological understanding may differ among different faiths.  For instance, Eastern techniques may be useful in themselves to a Christian for calmness and peace but the theological beliefs may greatly vary and how they are applied.

A.    Benefits of mindfulness in daily life

Mindfulness is a practice that focuses on being aware of the present moment. It has gained more attention for its many benefits in everyday life, especially as people look for spiritual renewal at the beginning of a new year. Practicing mindfulness can help people build emotional strength and improve overall well-being, as it allows for self-awareness and better stress management. This practice helps individuals take a break from the fast pace of modern life, creating more clarity and focus. Additionally, recent studies state that mindfulness can enhance relationships by improving communication and connection between people ((Lawson et al., 2019)). This is very important since social ties are essential for spiritual growth. By adding mindfulness to their daily routines, people may find they are more prepared to face challenges, resulting in personal development and a fresh sense of purpose as they start their paths of spiritual renewal ((Schiavone et al., 2017)).

B.    Different meditation techniques for beginners

As people start their journey of spiritual renewal for the new year, trying different meditation methods can help with personal growth and self-discovery. For those new to this practice, mindfulness meditation provides a clear method, where one concentrates on their breathing and watches thoughts without criticism, leading to greater awareness. Likewise, guided meditation offers audio help, taking practitioners through visualizations that promote relaxation and inner peace. Centering prayer, which comes from Christian contemplative traditions, allows people to enter a space of quiet reflection, encouraging a deep connection with the divine and self-examination (Bretthauer et al., 1994). These methods not only improve emotional strength and clarity but also set up a lasting practice that can greatly enhance one’s spiritual path in the upcoming year (Shirazi et al., 2011).

Prayer

Beyond meditation, any type of prayer life suffices.  For those affiliated with a particular religion, meditating on one’s holy books is a key way.  Muslims may mediate on the Quran, while Christians the Bible and Jews the Torah.  In addition, prayer life is key.  Learning to maintain regular personal and communal prayer is very important.  This can involve communal services, as well as particular religious rites that are offered by particular religious faiths.

C.    Creating a consistent meditation practice

Starting a steady meditation practice is very important for spiritual renewal, especially at the start of a new year. By setting aside time for meditation, people make a special place for self-reflection and mindfulness, which helps them connect with the divine. Research on spiritual practices shows that meditation can increase awareness of spiritual experiences and help individuals communicate with a higher power ((Bouknight et al., 2022)). This dedication can also boost emotional health and resilience, aligning with values of empowerment and cultural understanding that are important in many professional areas, like social work ((Wilson et al., 2005)). For beginners to have a good meditation practice, they might begin with short sessions and slowly increase the time and complexity. This way not only makes the ritual stronger but also encourages people to dig into deeper parts of their spirituality, leading to a meaningful journey toward overall renewal as the new year begins.

Prayer groups, timely prayer, communal prayer and worship can also help form longer lasting habits.

III.             Journaling and Reflection

Journaling and reflection are important tools for spiritual renewal, especially when people start a new year that offers chances for personal growth. Participating in shared activities, like those discussed in prayer, meditation, and solitude, creates a way for people to connect deeply with themselves and receive divine guidance. Studies show that those who use journaling in their spiritual practices are more aware of spiritual insights, highlighting how effective this method is for strengthening their relationship with God (Bouknight et al., 2022). By writing down thoughts and feelings, individuals clarify their spiritual goals and build resilience, fostering a setting where self-care is crucial (Talley et al., 2018). Therefore, journaling becomes a strong method of introspection and goal-setting, resulting in richer spiritual experiences in the coming year.

A.    The role of journaling in self-discovery

Journaling is very important for self-discovery, especially when people look for spiritual renewal in the new year. This activity helps people think deeply, letting them express their thoughts, feelings, and goals, which leads to a better understanding of themselves. Regularly writing in a journal can improve resilience, as research shows that daily reflective journaling paired with self-care can boost resilience (cite17). Moreover, journaling is a useful way to blend spiritual practices, like meditation and prayer, into everyday life, which increases awareness of one’s spiritual journey (cite18). As people engage in this reflective process, they not only define their values and goals but also create an environment for personal development and renewal. In the end, journaling can empower individuals to navigate their journeys towards meaningful spiritual fulfillment in the coming year.

B.    Techniques for effective reflective writing

Writing reflectively is important for starting a new year with spiritual growth. To improve self-awareness, it is helpful to use organized methods that encourage thinking about oneself. One way to do this is by setting aside time specifically for writing, which allows for a focused look at personal development and spiritual thoughts. Using prompts that relate to significant experiences can also help with reflection, making connections between what has happened and future goals. Specific models, such as the Gibbs Reflective Cycle, can make this process better by prompting careful thoughts on feelings and lessons learned (Nathan Cummings Foundation, 2007). Keeping a reflective journal helps people track their progress and issues throughout the year, acting as both a look back at past experiences and a source of motivation. In the end, these methods not only make reflective writing better but also aid in a journey of spiritual renewal (Anderson et al., 2019).

C.    Setting intentions for the new year through journaling

As the new year gets closer, journaling comes up as a helpful way to set goals and connect personal objectives with spiritual changes. Writing down thoughts allows people to express their dreams, leading to a better understanding of who they are and what they want to achieve in the coming year. This method not only helps clarify goals but also encourages mindfulness and clear thinking, which are important for spiritual development. By jotting down their thoughts and goals, individuals can monitor their journey and consider what they have learned over the year. It has been observed that young people…consume information on social media without guidance on how to tell what is real or true (Janes et al., 2024). Journaling can help them manage outside influences, creating a personal system that respects their beliefs and aligns with their spiritual path. This focused approach can bring about a feeling of calm and determination as they enter the new year.

IV.            Community and Connection

Community and connection can play a key role in maintaining spiritual renewal throughout the New Year

Creating a strong sense of community and connection is very important for encouraging spiritual renewal, especially as people enter a new year with possibilities. Participating in group activities like meditations, rituals, or community talks can help deepen the bonds among those involved, showing how important relationships are in spiritual development. This idea is reflected in studies of faith-based programs, where focusing on self-care for teachers is linked to their ability to build strong connections with students. By focusing on positive relationships in education, the journey of spiritual renewal can be improved, allowing people to gain support from each other as they move forward. Thus, building community not only aids personal growth but also strengthens the group spirit, promoting a shared dedication to development and resilience in facing difficulties as noted in current educational discussions (Talley et al., 2018).

A.    The significance of spiritual communities

Spiritual groups are important places for both personal and group growth, especially during renewal times like the New Year. They create a common space for reflection where people can take part in spiritual activities that promote connection and personal change. The shared experience of worship and support helps to boost one’s dedication to spiritual practices, turning renewal into not just a solo job but a shared one. For example, the practices mentioned in resources like the Faith and Practice: A Book of Christian Discipline highlight how communal support and accountability are key in spiritual life (Northwest Yearly Meeting of Friends, 2016). These practices help create a space where members can learn from each other while keeping a collective focus on spiritual goals, strengthening the idea that personal renewal benefits from group interactions (chairs message). In the end, spiritual groups are crucial for building strength and maintaining lasting connections during the renewal journey.

 

B.    Engaging in group activities for spiritual growth

Joining in group activities is very important for spiritual growth, especially at the New Year, which is a time for renewal and thinking back. Taking part in shared practices like group meditation, prayer circles, or working on community projects helps create a feeling of belonging and common goals, which are key for both personal and group spiritual growth. These activities not only strengthen ties between participants but also allow for the sharing of different viewpoints and experiences, which can improve personal understanding and insights. For example, the Northwest Yearly Meeting of Friends highlights how important community is in spiritual practices, showing that shared activities lead to deeper thoughts about faith and personal beliefs ((George Fox University Archives, 2016)). Additionally, working together can produce a supportive atmosphere where people feel free to explore their spirituality genuinely, making their journey to renewal richer as they tap into the shared energy of collective goals and hopes.

Another key way to maintain renewal is through retreats.  Many communities offer retreats where an individual can take a weekend or week to find solace and contemplation.  Many times those who complete retreats are spiritually energized.  In addition to these types of spiritual exercises, pilgrimages to holy sites can play key roles.  One can go alone or with spiritual community to learn, pray and become more engaged in spiritual practice.  Prayer and meditation groups are also key ways to continue to find spiritual growth.

C.    Building supportive relationships for renewal

The process of spiritual renewal gets greatly better with supportive relationships, which act as important anchors on a person’s path to personal and group change. Building these connections creates a space of trust and support, helping people to look within and find deeper spiritual insights. This idea is similar to servant leadership, which highlights support and working together to build community and shared goals ((Anderson et al., 2019)). These helpful networks not only improve personal spiritual practices but also create a combined push for renewal in groups. People in these relationships often want to share reflective activities, creating joint experiences that can enhance individual paths ((Hülsbeck et al., 2009)). When individuals focus on strengthening these connections, they set a solid base for spiritual growth, leading to a deeper sense of renewal and purpose as they move into a new year.

V.  Conclusion

Please also review AIHCP’s online certification programs in Christian Counseling, Spiritual Counseling and Meditation Instruction

To sum up why spiritual renewal practices are important for a new year, it is clear that these rituals are key for personal growth and refreshment. Doing things like meditation, prayer, and community service can create a deep connection to oneself and others, highlighting personal identity and purpose. Studies indicate that these practices boost spiritual well-being and strengthen psychological resilience, showing a strong link between spirituality and mental health (Francis et al., 2013). In addition, during the busy nature of modern life, these renewal activities provide a needed break, helping people to reconsider and adjust their goals with their main values. In the end, adopting these spiritual renewal practices shows a dedication to self-care and sets the stage for ongoing personal change throughout the new year, stressing the need for a continuous spiritual journey that connects with a larger search for identity and belonging (Looney et al., 2008).

A.    Recap of the importance of spiritual renewal practices

The importance of spiritual renewal practices is very high, especially as people look for ways to feel refreshed due to life’s challenges. These practices are key for building inner peace and strength, letting people reconnect with their main values and beliefs. Doing things like meditation, prayer, or journaling gives a way to think about personal growth and goals for the new year. Also, these renewal practices help develop gratitude and mindfulness, which are important for dealing with personal and community issues. By adding these spiritual activities into daily life, people can build a base not only for self-improvement but also for helping their communities in a positive way. As discussed in current talks about personal growth, accepting spiritual renewal is vital for improving overall well-being and finding a deeper sense of purpose ((Paull et al., 2011); (Nathan Cummings Foundation, 2007)).

B.    Encouragement to adopt these practices in the new year

As the new year comes near, the chance for spiritual renewal stands out, urging people to take on activities that help personal and group growth. Taking time for regular thought and mindfulness can build a better understanding of one’s spiritual path, helping emotional strength as one deals with life’s challenges. The advice from texts like Faith and Practice highlights the need for community participation and responsibility, indicating that shared moments can really boost personal spirituality (George Fox University Archives, 2016). Also, recognizing past difficulties while working towards improvement through new habits can help bring hope and motivation (George Fox University Archives, 2012). By sticking to these spiritual renewal activities, people not only make their own lives better but also help the well-being of others, leading to a more meaningful and purposeful life in the coming year.

C.    Final thoughts on the journey of spiritual growth

As we finish looking at spiritual renewal practices for the new year, it is important to think about the changing journey of spiritual growth that comes with these practices. This journey is not just a list of steps, but an ongoing process of learning about ourselves that builds stronger links with ourselves and the world. Doing rituals like meditation, journaling, or helping the community can spark important changes in how we see things, pushing us to keep growing personally and spiritually. Through both difficulties and successes, people often build strength and true selves. In the end, accepting spiritual growth helps one deal with life’s challenges with a fresh feeling of purpose and understanding. By regularly using these practices, we not only prepare ourselves for the upcoming year but also start a deep journey toward better understanding and overall health, lighting the way to our greatest possibilities.

Maintaining habit is key.  Virtue is not isolated but habitual in itself.  Hence individuals must practice and practice meditation, prayer and consciously work towards new schedules and habits.  Like many resolutions that fall to the way side, individuals can easily fall back into bad habits, but through conscious focus, one can begin to form new habits that promote a healthier spiritual life.

Please also review AIHCP’ Spiritual Counseling Certification, as well as its Christian Counseling Certification.  In addition, AIHCP also offers a Meditation Instructor Certification.  All the programs are online and independent study and open to qualified professionals seeking a four year certification.

References:

  • George Fox University Archives (2016). Faith and Practice: a book of Christian Discipline 2016. https://digitalcommons.georgefox.edu/cgi/viewcontent.cgi?article=1023&context=nwym_faithpractice
  • Britt, Rebecca (2021). Sustaining Teacher Resilience for Montessori Education. 
  • Bouknight, Steven Blair (2022). A Workshop on the Spiritual Disciplines: Teaching Church Members How to Listen to God Through Prayer, Meditation, Solitude and Journaling Developed For the Members of Eau Claire Baptist Church Columbia, South Carolina. 
  • George Fox University Archives (2012). Faith and Practice: a book of Christian Discipline 2012. https://digitalcommons.georgefox.edu/cgi/viewcontent.cgi?article=1022&context=nwym_faithpractice
  • Anderson, David W (2019). The Teacher as Servant Leader: Revisited. https://digitalcommons.georgefox.edu/cgi/viewcontent.cgi?article=1198&context=icctej
  • Hülsbeck, Marcel, Wirsching, Katharine (2009). The Teacher as Servant Leader: Revisited. https://digitalcommons.georgefox.edu/cgi/viewcontent.cgi?article=1198&context=icctej
  • Benson, Michael Wallace (2001). A study of the spiritual formation practices currently being used by itinerant evangelists in the Church of the Nazarene, USA. 
  • Talley, Stephanie (2018). The Necessary Conversation: Faith to Sustain Teaching Practices. https://digitalcommons.georgefox.edu/cgi/viewcontent.cgi?article=1191&context=icctej
  • Wilson, Alissa Carrie (2005). A qualitative study of spiritual and alternative practices in social work. 
  • Bretthauer, Joan Marie Young (1994). Renewing the Christian Contemplative Dimension of Spirituality Through an Ancient Tradition Known Today as Centering Prayer. 
  • Shirazi, Bahman (2011). Integral Review Vol 7, No 1, June 2011 full issue. 
  • Lawson, Karen, MD, ABIHM, NBC-HWC, Yocum, Shannon, et al. (2019). Health Coaching Case Report: Optimizing Employee Health and Wellbeing in Organizations. 
  • Schiavone, Linda M (2017). Positive Self-care Yields Caring Healers (PSYCH): A Positive-Psychology-Based, Peer-Supported Self-care Series for Therapist Wellbeing. 
  • Brantmeier, Edward, Byrne, Jennifer, Molloy, Cathryn (2017). Writing Renewal Retreats: The Scholarly Writer, Contemplative Practice, and Scholarly Productivity. 
  • Roenpagel, Nico (2015). Other-Than-Ego Consciousness: Approaching the “Spiritual” in Secular Art Education. 
  • Francis, Leslie J., Louden, Stephen H., Robbins, Mandy (2013). Catholic and charismatic : a study in personality theory within Catholic congregations. 
  • Looney, JoAnn (2008). Developing Comprehensive Induction Programs at Christian Schools. https://digitalcommons.georgefox.edu/cgi/viewcontent.cgi?article=1040&context=icctej
  • Hatton, John Wesley (2013). The work of the Spirit and the ministry of the word in Ambrose of Milan. 
  • Valparaiso University (2002). Graduate Catalog, 2002-2003. 
  • Haapiainen, Timo-Matti (2017). The Work for the People Reforming at People\u27s Church?. 
  • Giordan, Giuseppe, Possamai, Adam (2017). Mastering the Devil: A Sociological Analysis of the Practice of a Catholic Exorcist. 
  • Bell, Diane Martin (2014). Whispers from Eden: a narrative inquiry into the long-term influences of the Circle of Trust retreats for clergy participants. https://core.ac.uk/download/155818514.pdf
  • Janes, Geoffrey Michael (2024). Shaping Worldviews: Helping High School Seniors Manage the Influence of Social Media. 
  • Paull, John (2011). Biodynamic Agriculture: The Journey from Koberwitz to the World, 1924-1938. 

Christian Counseling and the Psychological Benefit of Forgiving

Posted on by Mark Moran

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)”?

Please also review AIHCP’s Christian Counseling Courses

Myths About Forgiveness

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.

Please also review AIHCP’s Anger Management Consulting Certification as well as its Christian Counseling Certification.  The programs are online and independent study and open to qualified professionals seeking a four year certification.

 

References

Biles, E. (2016). “Managing Anger and Learning Forgiveness”. Global Mosaic International.

Curran, L. “Myths and Stages of Forgiveness: Worksheets for Clinicians and Clients”.

Bible Gateway.

Additional Resources

Raypole, C. (2020). “How to Forgive Someone (Even If They Really Screwed Up)”. Healthline. Access here

Scott, E. (2023). “How to Forgive: 5 Tips for Letting Go and Moving On”. VeryWellMind. Access here

Regan, S. (2022). “How To Actually Forgive Someone: A Guide From Mental Health Experts”. MGBMindfullness.  Access here

Kim, J. (2023). “How to Forgive Yourself and Others”. Psychology Today. Access here

 

 

 

 

 

 

 

Top Challenges for Christian Counselors

Posted on by Mark Moran

I.      Introduction

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.

References: