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Christian Counseling: What we Know About Mary Magdalen in the Gospels

Posted on by Mark Moran

Mary Magdalen stands out as one of the most significant women in the Gospels, often linked to powerful moments in the life of Jesus. You’ll discover that she is portrayed as a devoted follower, recognized for witnessing the crucifixion, and notably, the first to encounter the resurrected Christ. Her role has often been misrepresented, overshadowing her importance in early Christianity. For a deeper understanding of her significance, you can explore The Meaning of Mary Magdalene.

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Historical Context of Mary Magdalen

Mary Magdalene repented from a sinful life to follow Christ. Please also review AIHCP’s Christian Counseling Program

Before entering into the life of Mary Magdalen, it is vital to understand the historical and societal context in which she lived. The Gospels present her as a pivotal figure in the narrative of Jesus Christ, yet her story unfolds within the broader tapestry of first-century Jewish society. This backdrop greatly influences how you perceive her role and significance within the Christian tradition.

Jewish Society and Women’s Roles

At the time of Mary Magdalen, Jewish society was heavily patriarchal, with strict delineations of gender roles that often relegated women to the background. Women had limited legal rights and were generally expected to fulfill domestic roles. Despite this, they played vital roles in their families and communities, often engaging in economic activities such as textile production and trade. The Gospels, however, present women like Mary Magdalen who, through their actions and devotion, challenge these societal norms.

At the same time, religious observance was a key aspect of daily life, with women participating in various rituals and festivals. Mary Magdalen’s presence and involvement with Jesus illustrate that despite societal constraints, women could hold positions of influence and significance within religious movements. Understanding these dynamics allows you to appreciate Mary’s role as one of the few women prominently mentioned in the Gospels and highlights her potential as a leader in a transformative religious movement.

 

Galilean Origins and Social Status

An exploration of Mary Magdalen’s origins reveals that she hailed from Galilee, a region characterized by its vibrant mix of cultures and beliefs. This setting was significant, as Galilee was not only a geographic boundary between the major centers of Jewish life—Jerusalem and the surrounding regions—but also a melting pot for various social and economic classes. It was here that Mary likely experienced both the challenges and opportunities that helped shape her character and commitment to Jesus.

An often overlooked aspect of Mary Magdalen’s story is her potential socioeconomic status. The Gospels imply that she may have come from a background that allowed her to support Jesus and his disciples financially, given her involvement with them. This raises interesting questions about her independence and agency as a woman in a society that typically restricted such freedoms.

Contextually, you may find it revealing that Mary is often referred to simply as “Magdalen,” which likely indicates her hometown of Magdala, situated near the Sea of Galilee. This etymological detail suggests a sense of geography and identity, providing insight into her heritage. The historical significance of her name also reflects a connection to her role as a follower of Jesus, emphasizing her impact on the early Christian community.

Name significance extends even further when you consider that “Mary” was a common name in ancient Judea, often associated with various women in the Gospels. This prevalence contributes to a layered understanding of her identity and the importance of distinguishing her from other figures, such as Mary the mother of Jesus. You can appreciate how this distinction enhances your understanding of Mary Magdalen’s unique mission and contributions to the early Church.

 

Mary Magdalen in the Synoptic Gospels

The portrayal of Mary Magdalen in the Synoptic Gospels—Matthew, Mark, and Luke—offers a glimpse into her significant role in the early Christian narrative. These texts, while varied in style and emphasis, consistently depict her as a figure of immense importance in the life and ministry of Jesus. Through her first mentions and early appearances, you will discover how she transitioned from an ordinary life to a devoted follower of Christ, a transformation that marks her as a pivotal character in the Gospels.

Across the Synoptic accounts, Mary Magdalen is introduced as a woman from whom Jesus expelled seven demons. Her initial appearances set the stage for her vital role in the Gospel narratives. In the Gospel of Luke (8:2), you can find her referenced among other women who supported Jesus and his disciples, highlighting her significance within the community. By the time you reach the Gospel of Mark (16:9), her identity as a devoted follower has been firmly established.

Around the time when Jesus began his public ministry, Mary Magdalen was dramatically transformed after her encounter with Him. The Gospels affirm that before meeting Jesus, she was possessed by seven demons, which in the cultural context of the time symbolized not just physical ailments but also deep spiritual turmoil. This striking narrative emphasizes the power of Jesus’ healing and the profound change it brought to her life.

And this remarkable story of deliverance serves as an illustration of her faith and the profound transformation she experienced. It underscores the idea that no matter your past struggles or the demons you may face, redemption and purpose are attainable through Christ. Mary’s journey from torment to tranquility resonates deeply, inspiring countless individuals in their struggles.

Early accounts of Mary Magdalen also highlight her role as a supporter of Jesus’ ministry. Alongside other women, she contributed financially, using her resources to assist Jesus and the disciples during their travels and teachings. This aspect of her story illustrates that women played an integral part in the ministry and outreach efforts, challenging the stereotypical views of their roles in society during that era. You may find it noteworthy that these actions depicted her as not just a passive follower but an active participant in the mission of Jesus.

The financial support provided by Mary and other women is a testament to their dedication and belief in Jesus’ message. You could consider this as a reflection of their understanding of the importance of facilitating Jesus’ work in spreading the Gospel. It portrays a strong community of women contributing significantly, often without the recognition they deserved.

Magdalen’s presence at the crucifixion of Jesus is a significant moment that highlights her unwavering loyalty. Unlike many of the male disciples who fled in fear, Mary stood at the foot of the cross, witnessing the culmination of Jesus’ earthly ministry and sacrifice. Her steadfastness during this harrowing time emphasizes not only her dedication but also her deep emotional connection to Jesus and his message.

But it is important to consider the broader implications of her presence there. It signifies that despite societal expectations, women played an important role in the narrative of Jesus’ life, death, and resurrection. They were witnesses to the events that shaped the Christian faith and helped bear the burden of grief. Mary Magdalen’s actions during the crucifixion serve as a powerful example of loyalty and the importance of women in the foundational moments of Christianity.

 

The Easter Narrative

Now, as you investigate into the Easter narrative, you may find Mary Magdalene’s presence to be particularly striking. Her role in the resurrection story marks a profound moment not only in the Gospels but also in early Christian tradition. If you’re interested in expanding your knowledge, you might explore the Gospel of Mary Magdalene: Summary, Dating, & Little-Known … This text provides unique insights that complement what you read in the canonical Gospels.

Below, you will find that Mary Magdalene is the first person identified in the Gospels as a witness to the empty tomb of Jesus. In all four Gospels, she plays a vital role in discovering that the body of Jesus is missing from the tomb, which sets the stage for the resurrection narrative. This moment signifies a pivotal turn in the story of Christianity, as the empty tomb proves the resurrection and provides the foundation for the faith that follows. Additionally, the Gospel accounts highlight her emotional reaction to this discovery. The despair and confusion she feels resonate strongly with many believers today, showing a deeply human side of this monumental event. Her initial encounter with the angels at the tomb further accentuates her importance in this narrative, as she is the bearer of the news of the resurrection.

After discovering the empty tomb, Mary Magdalene remains steadfast in her search for answers. You will notice that she is also the first person to encounter the risen Christ, which is a significant detail that reinforces her importance in the Easter narrative. In this very moment, when she recognizes Jesus, her role transitions from a grieving lover of Christ to a pivotal figure in the resurrection storyline.

The appearance of the risen Jesus to Mary is profound; it signifies not only her faithfulness but also highlights the honor bestowed upon her. In John 20:17, Jesus asks her not to cling to him but instead tells her to go to the disciples and announce the good news of his resurrection. This moment underscores her unique position and loyalty among Jesus’ followers.

 

The Apostle to the Apostles Role

Role as the “Apostle to the Apostles” is a title that some early Christians ascribed to Mary Magdalene. This designation stems from her mission that Jesus entrusts to her after his resurrection. In telling the disciples about the risen Christ, she not only acts as a messenger but assumes a leadership role among them. This elevates her status within the early church and challenges traditional gender roles of the time.

At this juncture, it becomes clearer how vital Mary Magdalene was in the establishment of early Christian doctrine. Her experience and witness give weight to her testimony, and early followers of Jesus recognized this by relying on her account. Her role as “Apostle to the Apostles” not only affirms her importance within the resurrection narrative but also signifies the broader acceptance of women in leadership positions within the early church. Mary Magdalene stands out as a figure who bridges the gap between the human experience of loss and the transformative power of faith.

Below the surface of John’s narrative, you uncover a distinctive Johannine portrait of Mary Magdalen that sets her apart from other Gospel accounts. Mary is depicted as one who possesses deep spiritual insight and an unwavering commitment to Jesus. Her character is marked by profound emotional intelligence, especially evident in the moments of her grief and confusion after the resurrection. You see her transformation from a mourning figure into the first apostle of the resurrection, illustrating that she holds a significant role within the early Church.

An necessary feature of John’s Gospel is the powerful garden encounter between Mary Magdalen and the risen Christ. This moment happens in the garden near the tomb where she initially confronts the reality of Jesus’ resurrection. You can observe how this encounter is filled with personal recognition and emotional depth as Mary initially fails to recognize Jesus, mistaking Him for the gardener. It is only when He calls her by name that she realizes who He is, which emphasizes the intimate relationship they share.

Another aspect of this encounter worth noting is the duality of grief and joy that permeates the scene. Mary, full of anguish over the disappearance of Jesus’ body, is quickly transformed into a messenger of hope. The shift from sorrow to joy encapsulates the essence of her journey and highlights her vital role in the resurrection narrative, making her not just a witness but a proclaimer of the incredible news that Jesus has risen.

Distinctive to John’s account is the special commission that Mary Magdalen receives from the risen Christ. After recognizing Him, Jesus instructs her to go and tell His disciples about the resurrection, giving her an necessary mission that validates her as a significant figure within the early Church. You can see how this commission not only elevates her status but also empowers you to appreciate that women held crucial roles in spreading the message of Christianity.

To further emphasize her important mission, it’s significant that Jesus chooses Mary to deliver the news of His resurrection, thus underlining her reliability and faithfulness. This act of commissioning Mary Magdalen serves as a powerful testament to her role as the first evangelist, demonstrating that the message of the resurrection was entrusted to her. In doing so, Mary exemplifies a model of discipleship that resonates with all believers, encouraging you to carry the promise of resurrection into your own life and community.

We should all emulate the courage of Mary’s conversion in our own spiritual life

Common Misconceptions

Many people hold misconceptions about Mary Magdalene, often conflating her character with other figures or attributing qualities and stories to her that are not supported by the biblical texts. By dissecting these misunderstandings, you can gain a clearer perspective on her role within the Gospels and her significance in early Christian history.

Biblical texts mention several women named Mary, which often leads to confusion. For example, Mary, the mother of Jesus, and Mary of Bethany, sister of Martha, are distinct individuals, yet many people mistakenly identify Mary Magdalene with these other Marys. This conflation diminishes Mary Magdalene’s unique contribution to the Gospel narratives where she is explicitly portrayed as a devoted follower of Jesus, present during critical moments of His ministry, crucifixion, and resurrection.

Your understanding of who Mary Magdalene really is must come from her specific portrayal within the Gospels. Unlike her namesakes, she is recognized for her dramatic transformation and steadfast loyalty; she was not just another follower but a pivotal witness to the resurrection, emphasizing the importance of her role in the early Christian movement.

Misconceptions about Mary Magdalene often include the erroneous belief that she was a prostitute. This narrative likely arose from a misinterpretation and conflation of Mary Magdalene with the unnamed sinful woman mentioned in Luke 7:36-50. However, the Gospels do not present any evidence that supports the claim of her being a prostitute.

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Keeping Our Conscience Sharp

Posted on by Dominick Flarey

Christian Counseling and a Certain and Right Conscience

Christian Counselors need to constantly remind people of sharpening their conscience.  Our consciences can become weak overtime when we are overexposed to secular life and immoral conversation, pictures and friends.

With this in mind, it is extremely important to watch our company and to constantly train ourselves to feel the slightly prick from the slightest sin.  By examination of conscience each night, we can review our daily activity and acknowledge if our actions conformed with Christ.  We should not fall into the despair of scruples, but maintain a healthy reaction to each failure.  In our failures is our human nature and Christ does not wish to haunt us with them but merely to acknowledge them and have a firm purpose of amendment.

It is truly amazing when one begins to realize the “pleasures” of past that are truly seen in their true light.  The will pursues these illusionary goods, as Eve pursued the forbidden fruit.  With a sharper conscience, we are more attuned with the Holy Spirit and his grace.  We are able to detect the dirt of sin and the littlest stain on our soul upsets us.  This is the type of certain and rightly formed conscience we need.

If you are interested in learning more about Christian Counseling Courses, then please click here.

Mark Moran, MA

How did Jesus understand death?

Posted on by Dominick Flarey

The article, “How did Jesus understand his death?”, by Brian Zahnd states

“How did Jesus understand his own death?
What meaning did Jesus give to his crucifixion?
Did Jesus have a “theology of the cross”?”

American Institute Health Care Professionals’ insight:
Good article on how Jesus viewed his own death and how the secular world viewed it only to be overturned by the court of God.  Learn to understand death how God does.  If you are interested in Christian Counseling Courses, please click here
Our Christian Counseling Courses are based off of sound Christian teaching and do not deviate from the teachings of Christ.  Qualified professionals who take our Christian Counseling Courses can become certified.

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Extraordinary and Saintly Love in the Desert of Sinai and Training in Christian Counseling

Posted on by Dominick Flarey

Training in Christian Counseling: Holy Nun of the Sinai Encompasses Christian Compassion

Obeying Christ’s command to see him in all, Sister Aziza fulfills Christ’s promise and fulfills Christian Compassion.  This saintly nun’s burning love for Christ goes out to the least of her brethren, especially runaway migrants from human trafficking gangs that plague the Desert of Sinai.

It with such admiration, that all Christians should imitate Sister Aziza in caring for those who have no where else to hide from unjust persecution.
If you are interested in Christian Counseling Courses, please click here and review the program.  Our training in Christian Counseling includes core Christian Counseling courses that are required for certification in Christian Counseling.

Mark Moran, MA

Christian Counseling Courses: The Inner Essence of Prayer

Posted on by Dominick Flarey

Christian Counseling People to a Better Prayer Life

In past blogs, we discussed the external nature of prayer, its purposes and benefits.  In this blog, I would like to discuss key points that should be highlighted in one’s prayer life.  Many of these ideas stem from St. Teresa of Avila and other saints whose experience in meditative prayer far outweigh our own.  However before delving deeper into prayer itself, I think we can find the core of prayer found in the words of Christ in the “Our Father“.
Our Lord taught us a few key concepts in the “Our Father”.  First, charity abounds in the “Our Father”.  It adores the Father and seeks forgiveness for one’s enemies.  Second, petition of needs is addressed through the phrase “give us this day our daily bread”.  Yet in this petition, Jesus reminds us that it is the will of the Father that must supersede our own.  Third, contrition of one’s sins is found in the prayer along with spiritual aid against evil.  Of course thanksgiving is implied throughout the prayer and is an essential element of  the prayer.  From these standards, we find the key elements of adoration, petition, contrition and thanksgiving.
Yet it is so amazing to hear when people ask how should I pray.  While ritualistic prayers are wonderful, some people merely mumble the words without any true thought.  Others have no idea on what to say.  The simple reality is love.  If you love God, there is no true structure to follow but to simply love him and please him.  One will be filled with the spirit and find the necessary words to express one’s feelings.
As one delves deeper and deeper into a relationship with Christ, one can experience many exchanges with Christ.   Some can involve consolations or feelings of rapture and love.  Others could possibly involve visions of physical, spiritual or intellectual natures.  Some times in prayer one will experience an intense devotion, while in other sessions of prayer, one will experience an aridity due to no fault of their own.  In other circumstances, one may feel great certitude of what the Lord desires, while in other cases, one may doubt if it was the Lord or one’s own inner voice.
These are all the inner complexities of prayer life.  As one contemplates the life of Christ or invokes dialogue with the Lord, one can find his true voice through pure love, humility and union of will.  Discernment of our Lord’s will can come through a Christian Counselor or Spiritual Advisor who can help one through prayer life.  However, one can rest assured that it is from God if over time it produces good fruits, for the tricks of the evil one can never bring forth abundance of good.  Nor does the promises of the evil one produce fervent love of God or increase sanctity.  Instead, it produces a lack of peace and confusion.  St. Ignatius and St. Teresa both emphasize this fruit of Satan.  They remind us that as one progresses in prayer life, the devil will become troubled and become louder and attempt to ruin the peace.  These hardships should be endured and after they are recognized can be removed through obedience to a confessor or Christian counselor who will guide you away from them.

St. Teresa also emphasizes that our prayer life should seek no spiritual rewards or consolations or visions. Instead she emphasizes that we should prayer for the simple purpose of love.  Our Divine Majesty is owed this love without return of reward.  This is the best prayer.  One should embrace aridity in prayer to better show our Lord how deep our love is for him  Of course our Lord will not be out done in generosity.

I hope some of these ideas from Christ and his saints can aid Christian Counselors in their guidance of their spiritual children.  I will now add some insight from the words of experts on mystical prayer, namely the saints.
Souls that have no habit of prayer are like a lame and paralytic body, which, though it has hands and feet, cannot use them. Therefore, to abandon prayer seems to me the same thing as to lose the straight road; for as prayer is the gate through which all the graces of God come to us, when this is closed, I do not know how we can have any.—-St. Teresa
The soul that perseveres in the exercise of prayer, however many sins, temptations and falls of a thousand kinds the devil may oppose to it, may hold it for certain, after all, that the Lord will sooner or later rescue it from danger and guide it into the harbor of salvation.—-St. Teresa
Mental prayer consists in weighing and understanding what we are saying, Who it is to Whom we are speaking and who we are to have the courage to speak to so great a Lord. To have these and similar thoughts is properly to make mental prayer. Their opinion, however, is not to be followed who believe that its whole essence consists in thinking, so that if they can keep their thoughts fixed by a great effort, then they consider themselves very spiritual and men of prayer; but if they are able to do this no longer, and their attention wanders a little, even to good things, they imagine they are doing nothing. No, the substance of mental prayer, in my opinion, consists in nothing but conversing with God as with a friend. And so, to speak of this thing or of that to Him, Who, we know, loves us, is mental prayer.—-St. Teresa

If, while one is praying, he regards and considers the fact that he is conversing with God with more attention than the words that he utters, he is making vocal and mental prayer at once, which may be of much advantage to him. But if he does not consider with Whom he is speaking, nor what he is saying, it may be thought certain that, however much he may move his lips, he prays very little.—-St. Teresa
When the soul finds herself oppressed by aridity and sterility, she ought to make the prayer of reverence, confidence, and conformity to the Divine Will, standing in the presence of God like a poor man before his prince, making use of such words as express a loving submission to the Divine pleasure.—-St. Jane Frances de Chantal
Whoever wishes to profit by prayers should not take account of spiritual consolations. I know by experience that the soul which has started on this road with a full determination not to consider whether the Lord gives or denies him consolations and tenderness, and really acts on this determination, has already made a great part of the journey.—-St. Teresa
There is another thing which greatly afflicts those who give themselves to prayer. It is the distractions which often come and carry their thoughts, and their hearts too, hither and thither. They come at times from the mortification of the senses; at times with the soul being distracted in itself, and often because the Lord wills it, to try His servants. Now in such cases we must recall our thoughts from time to time, by reviving our faith in the presence of God, and by remaining before Him with reverence and respect. If we do not succeed in fixing them on the prescribed point, we must bear those annoyances and vexations with humility and patience. It will not be lost time, as at first sight it may appear, but such a prayer will sometimes be more fruitful than many others made with recollection and pleasure. For all the actions performed to banish or to endure these distractions, as they are done in order not to displease God, and to become better qualified for His service, are so many acts of the love of God.—-St. Teresa
The whole aim of whoever intends to give himself to prayer ought to be to labor, to resolve, to dispose himself, with all possible diligence, to conform his will to that of God. For in this consists all the highest perfection that can be acquired in the spiritual way.—-St. Teresa
Try to disengage yourself from so many cares, and take a little time to think of God and to rest in Him. Enter into the secret chamber of your heart, and banish from it everything save your Creator alone and what can help you to find Him; then having closed the door, say to Him, with all your soul: “Lord, I seek Thy Divine countenance—-teach me to find it!”—-St. Augustine

In mental prayer, we are not obliged to employ our intellect all the time. We can occupy ourselves in the presence of God by conversing and consoling ourselves with Him, without the weariness of formal considerations and choice words. We can represent to Him simply our necessities, and the cause He has for showing us mercy. For example, when we think of some part of the Passion, it is a good thing to make a consideration first, by meditating on the pains which Our Lord suffered in it. But let not the soul weary itself by seeking too long for this; let it rather sometimes remain still with Christ, and keeping the intellect inactive if possible, let it occupy itself, in thought, in looking upon Him; let it accompany Him, ask favors of Him, humble itself and console itself with Him, and remember that He did not deserve to be there. This method of prayer has many advantages.—-St. Teresa
We should set a high value on meditation upon the Passion of our Redeemer. For a simple remembrance or meditation upon this is worth more than if for a whole year one should take the discipline to blood, or fast on bread and water every week, or recite the whole psalter every day.—-Bl. Albertus Magnus
There is a certain method of practicing the presence of God, by which, if the soul chooses, she may remain always in prayer, and constantly inflaming with the love of God. This consists in realizing, in the midst of our occupations, that we are doing the will of God in each, and in rejoicing and being glad that it is so.—-St. Alphonsus Rodriguez
The highest and most perfect prayer is contemplation. But this is altogether the work of God, as it is supernatural and above our powers. The soul can only prepare itself for this prayer, and can do nothing in it. The best preparation is to live humbly, and to give ourselves in earnest to the acquisition of virtues, and especially, of fraternal charity and the love of God; to have a find resolution to do the will of God in all things; to walk in the way of the Cross, and to destroy self-love, which is a wish, on our part, to please ourselves rather than God.—-St. Teresa

I hope these quotes give some insight in one’s spiritual life.
If you are interested in Christian Counseling Courses, please review the program.
Mark Moran, MA

Agnosticism and Christian Counseling

Posted on by Dominick Flarey

Christian Counseling and Agnosticism

Christian Counseling with an Agnostic can be a challenge because an Agnostic does not share the core faith as a Christian.  Agnosticism while not denying the existence of God, questions the existence and is skeptical of any truth and finds truth in a cafeteria of philosophies that suite him one day and un suit him the next day.

When dealing with an Agnostic, one must understand the primary issue affecting him.  This issue lies in the sole issue of faith.  The Agnostic does not possess the theological virtue of faith.  He is subdued with doubt and second guessing and is constantly in search of stable ground.  His intellect or reason refuses to release the will to jump forward into the unknown.
When dealing with a lack of faith, one must attempt to build a logical ground work for the intellect to find some sense in the article being analyzed; Once the philosophy is understood, the intellect then can decide if the ideals presented or within credibility or not.  Ultimately, reason can only take one so far. One must assent to the grace of the Holy Spirit to receive the faith necessary to believe.  Why?  The answer is simple.  The simple finite mind cannot comprehend the majesty of God and only through the release of reason can the certainty of faith sweep within the soul.  Man cannot save himself and must release himself to God.
This is the paradox of the Agnostic.  He does not possess faith but also is afraid to accept faith.   The impediments to this may result from pride in reason or a sincere fear of the unknown.  As a Christian Counselor, it is important to identify what is preventing the Agnostic from embracing faith.  In Christian Counseling, various discussions can lead one to discover whether the Agnostic suffers from pride or fear.
Ultimately everyone’s choice lies in free will and if the intellect and will refuse to accept a logical argument then one will not be open to conversion.  Of course there have been cases, especially in the case of St. Paul, where the Lord manifests himself beyond any reasonable doubt, but for most, our Lord proclaims, “Blessed are those who have not seen, yet still believe”.
If you are interested in Christian Counseling Courses, please review the program.  Christian Counseling courses consists of core ideals that better train the Christian Counselor in the areas of pastoral care, theology and moral counseling.

Christian Counseling Courses: How to Counsel Lust?

Posted on by Dominick Flarey

Religious Counseling of the Vice of Lust

One of the most addicting and habitual vice is the sins of the flesh. These sins involve man’s lower  

passions that are correlated with his five senses. Even more addicting is the fact they correlate with man’s natural desire for procreation. Distortion of this natural end for merely pleasurable ends is the primary element of lust or unlawful desire of sexual desires. This disproportionate desire corrupts God’s gift and very easily can become a habitual vice. In most extreme cases, the sins of the flesh turn the other person into a object of pleasure instead of a person who reciprocates love. With these distortions in mind, a Christian Counselor must guide the penitent very carefully through the tricky waters of pleasure and emotion.

Sins of the flesh involve sins of self pleasure, pleasure with others via the conjugal act and distorted and unnatural sins that transgress the natural order of sex. While avoiding a detailed account of the types of these sins, the purpose of this article is to identify the central themes of these sins. First, they are usually completed out of self interest. Second, they usually deny the procreative element of sex. Third, they distort God’s gift of sexuality to man. Fourth, they are void of love and finally they are habitual in nature. This makes counseling this vice very difficult.
When counseling these individuals, one must identify the level of sexual misconduct. Second, one must identify the regularity of the actions and third, one must set up a prayer schedule. Within Protestant and Catholic circles prayer and scriptural references are indeed required as well as fasting and self denial to help train the will in overcoming temptation. Avoidance of occasions of sin and drugs is also important. In Catholic circles, frequent confession and reception of the Eucharist is encouraged as well as a devotion to Mary for purity. In the end, it is true the spirit is willing but the flesh is weak. This is so true of the sins of the flesh. A counselor must be patient because one will fall again and again in this battle as one begins their change. Such failures should not be fiercely condemned but analyzed. As long as the person is trying to overcome sins of the flesh, then one should be judged less harshly when occasional falls occur…in fact in some Catholic circles, sins that would be considered mortal can be considered venial during relapse if the penitent is earnestly trying to rid himself of these sins. It is only when the penitent gives up completely that there is absolute danger and lost.
If you are interested in Christian Counseling Courses, please review the program.
By Mark Moran, MA, GC-C, SCC-C