Psychology, Theology, and Spirituality in Christian Counseling

References

McMinn, M. (1996). Psychology, theology, and spirituality in Christian counseling. Wheaton, IL: Tyndale House Publishers, Inc.

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Help For Those Addressing These Issues Personally or in Caring for a Family Member

Just like in other areas of life, the Bible can be a central focus for dealing with the issues of death and dying. A person’s relationship with God makes all the difference both in their eternal destination and in the approach a counselor should use when addressing these situations. While the Bible says that followers of Christ have nothing to fear in death (1 Corinthians 4:16-18; 5:8, New American Standard Version), it does indicate that open expressions of grief both before and after the event are appropriate (Psalm 119:28; Romans 12:15, Genesis 50, etc.). Preparation for death can also be helpful. In Scripture, parents often blessed their children as their death neared (Genesis 49), and parents today can alleviate some strain on their children by making their wishes known ahead of time (Khodyakov & Carr, 2009).

References

Feldman, R. (2008). Development across the lifespan, (5^th ed.). Upper Saddle River, NJ: Pearson Prentice Hall.

Finlay, I. (2009, May 30-June 5). The art of medicine: Dying and choosing. The Lancet, 373,        1840-1841.

Khodyakov, D., & Carr, D. (2009). The impact of late-life parental death on adult sibling relationships: Do parents’ advance directives help or hurt? Research on Aging, 31(5), 495-519.

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So how can an individual of middle age gain control over their distress levels by appraising a potential stressor in a positive manner? A proper perspective on who God is can help. In Christ, one can always know that “his or her coping strategies are adequate to overcome the challenge posed by the potential stressor” (Feldman, 2008, p. 450). How can one know this? Romans 8:35-39 (New American Standard Bible) is an intense list of terrible, stressful things that could happen in life, but also contains a reassurance that nothing, no matter how great, can separate a believer from the love of Christ. The expectation of this passage is not that the follower of Christ would just survive until the crisis passes, but rather that they would “overwhelmingly conquer” the situation. The Bible is replete with comfort and instruction for stressful times (1 Corinthians 10:13; 1 Peter 5:7; Psalm 23, 37:1-11; 2 Corinthians 4, etc.). Research supports the theory that strong religious commitment helps alleviate the stress associated with middle adulthood (King, Cummings, & Whetstone, 2005).

References

Feldman, R. S. (2008). Development across the lifespan, (5^th ed.). Upper Saddle River, NJ:           Pearson Prentice Hall.

King, D. E.  Cummings, D., & Whetstone, L. (2005). Attendance at religious services and            subsequent mental health in middle age women. International Journal of Psychiatry in             Medicine, 35(3), 287-297.

Le Fevre, M., Kolt, G. S., & Matheny, J. (2006). Eustress, distress, and their interpretation in        primary and secondary occupational stress management interventions: Which way first?            Journal of Managerial Psychology, 21(6), 547.

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A Biblical Basis for the Concept of the Social Clock

The Bible does speak to the passage of time throughout the lifespan (Psalm 90:10, 139:16, New American Standard Bible), even stating that there are instances when certain life events are appropriate (Ecclesiastes 3:1, Genesis 2:24), but it does not list specific ages or orders for life events, except in the cases of circumcision (Genesis 17:12, Leviticus 12:3, Luke 2:21), priestly responsibilities (Numbers 4), and marriage preceding childbirth (1 Thessalonians 4:3,4). Given the ages of antediluvian peoples at death (Genesis 5), versus the expected lifespan in David’s time (Psalm 90:10) and beyond, it would seem that social clocks underwent tremendous change during the time frame of the writing of the Bible.

References

Feldman, R. S. (2008). Development across the life span. Upper Saddle River, NJ:  Pearson Prentice Hall.

Popenoe, D., & Whitehead, B. D. (2004). The state of our unions, 2004. Piscataway, NJ: The

National Marriage Project.

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Consider some of the issues listed in this week’s assignment. God’s Word has much to say about peer group affiliation (Proverbs 17:9, 17, 22, 24-26; 22:21; 23:20; 24:1; 25:6), autonomy (Genesis 2:24; Exodus 20:12; Ephesians 6:1- 3; Colossians 1:3), substance abuse (Proverbs 23:20, 29-35; Isaiah 5:11-12, 22; Romans 13:13, 14; Galatians 5: 19-25; Ephesians 5:18), suicidal ideations (Genesis 1:27; Job 3, 6:8-11; Romans 8:35-39), and sexuality (Leviticus 18; Deuteronomy 22:3; Song of Solomon; Romans 1:26,27). The overall scope of Scripture can help an adolescent develop a true sense of self, the value God places on each person, and the responsibilities human beings have toward one another. A relationship with God can give purpose and meaning to life, especially during this time of “major changes in the ways in which individuals must deal with the world” (Feldman, 2008, pg. 408).

Several studies concur that adolescents who hold “religious” values are less likely to participate in delinquent behavior (Petts, 2009; Milot and Ludden, 2009), and be involved in substance abuse (Milot and Ludden, 2009; Berg, C. Choi, W. S., Kaur, H., Ahluwalia, J. S., 2009). These same adolescents are more likely to demonstrate high scholastic motivation and achievement (Milot and Ludden, 2009) and higher degrees of hope, joviality, psychological acceptance and mindfulness (Heaven, P. C. L., Ciarrochi, J., 2007).

References

Berg, C., Choi, W. S., Kaur, H., Nollen, N., Ahluwalia, J. S. (2009). The roles of parenting,          church attendance, and depression in adolescent smoking. Journal of Community Health, 34(1), 56-64.

Feldman, R. S. (2008). Development across the life span. Upper Saddle River, NJ: Pearson

Prentice Hall.

Heaven, P. C. L., Ciarriochi, J. (2007). Personality and religious values among adolescents: A       three-wave longitudinal analysis. British Journal of Psychology, 98(4), 681.

Milot, A. S., Ludden, A. B. (2009). The effects of religion and gender on well-being, substance   abuse, and academic engagement among rural adolescents. Youth and Society, 40(3), 403.

Petts, R. J. (2009). Family and religious characteristics’ influence on delinquency trajectories        from adolescence to young adulthood. American Sociological Review, 74(3), 463-484.

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One of these aspects has been called “emotional intelligence,” which is defined as “an array of emotional and social abilities, competencies and skills that enable individuals to cope with daily demands and be more effective in their personal and social life,” (Bar-On, Tranel, Denburg, and Bechera, 2003, pg. 1). These same researchers have also linked emotional intelligence to certain areas of the brain, which has significant ramifications as it links moral and physical development (Bar-On, et al., 2003).

Much emphasis has been placed on developing alternative intelligences within the U.S. school system in recent years. Some researchers believe incorporating social and emotional learning into schools is absolutely essential to the success of school reform (Elias, Zins, Graczyk,  Weissberg, 2003). Critics of teaching emotional intelligence in schools feel that traditional curriculum should be emphasized at school and emotional intelligence should be addressed at home (Feldman, 2008). Perhaps a compromise would be to implement training programs for parents in emotional intelligence, helping them to develop those skills in their own children.

References

Bar-On, D.; Tranel, D.; Denberg, N. L.; & Bechera, A. (2003). Exploring the neurological substrate of social and emotional intelligence [Electronic Version]. Brain: A Journal of Neurology,126, 1790-1800.

Elias, M. J.; Zins, J. E.; Graczyk, P. A.; Weissburg, R. P. (2003). Implementation, sustainability and scaling up of social-emotional and academic innovations in public schools [Abstract].  School Psychology Review, Vol. 32.

Feldman, R. S. (2008). Development across the life span. Upper Saddle River, NJ: Pearson Prentice Hall.

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Other members of a society, especially those who are viewed as having influence, such as teachers and even media personalities, are responsible as well (James 3:1, Matthew 18:6, New American Standard Version), (Parrot and Parrot, 2002). Piaget, Kohlberg and Gilligan all formed their theories around schools as the basis for moral education (Nucci, 2008).

Do You Ascribe to a Particular Theory of Moral Development? Discuss and Defend Your Position.

There are elements of each theory of moral development that are valuable. Piaget was a “masterful observer of children’s behavior” (Feldman, 2008, pg. 228), and his descriptions of the way children address issues of morality are helpful in studying their development. Kohlberg’s maintenance that children should not only learn about morality but have the opportunity to be moral agents within a community is important. Gilligan’s morality of care is certainly appropriate in today’s world of overwhelming need (Nucci, 2008).

When moral development theory is divorced from spirituality, there is no room for the possibility of sin, salvation, or the conviction of the Holy Spirit. Certainly each one of these things can change children’s “sense of justice and of what is right and wrong, and…behavior related to moral issues” (Feldman, 2008, pg. 273),  which is the definition of moral development in the text.  Without an inclusion of God, any theory of moral development is deficient.

References

Feldman, R. S. (2008). Development across the life span. Upper Saddle River, NJ: Pearson Prentice Hall.

Nucci, L., Murray, M. E. (2008). Moral development and moral education: An overview. Retrieved July 4, 2009, from University of Illinois at Chicago, Studies in Social and Moral Development and Education Web site: http://tigger.vic.edu/~lnucci/MoralEd/overview.html.

Parrot, L., Parrot, L. (2002). Counseling adolescents: Serving the struggle for identity and place in the world. In T. Clinton & G. Ohlschlager (Exec. Eds.), Competent ChristianCounseling: Vol. 1. Foundations and practice of compassionate soul care (pp.561- 585). Colorado Springs, CO: Waterbrook Press.

Thompson, R. A. (2006, October). Updating moral development theory: Early Conscience. Notre Dame Symposium on Personality and Moral Character, hosted by the Center for Ethical Education.

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What Advice Would You Give to Parents Who Were Deciding the Issue of Childcare for Their Child?

In a counseling situation, a careful examination of the family’s budget could determine the actual salary brought in by the second income and help clarify the best option for the family. In a two career family, careful attention needs to be paid to the actual costs of working. There are expenditures beyond the childcare fees, such as taxes, commuting, and wardrobe purchase and care.  (Rankin, 2002)

As a counselor, this writer would lean toward encouraging mothers to find ways to stay home with their children. Titus 2 and Proverbs 31 list positive attributes of godly women, without making clear statements about whether or not women should work outside the home. In both passages, women are encouraged to place the needs of their husbands and children above their own aspirations. This principle, while not seemingly popular, is still possible to apply today, and a Christian counselor could help families seeking to do so think through all the options creatively.

References

The Bible. New American Standard Version.

Brooks-Gunn, J., Han, W., & Waldfogel, J. (2002, July-August). Maternal employment and child cognitive outcomes in the first three years of life: The NICHD study of early child care [Electronic version]. Child Development, Vol. 73, No.4, 1052-1072.

Feldman, R. S. (2008). Development across the life span. Upper Saddle River, NJ: Pearson Prentice Hall.

Rankin, N. (2002) Taking parenting public: The case for a new social movement [Electronic version]. Lanham, MD: Rowman and Littlefield. Retrieved June 30, 2009, from http://www.handinhandparenting.org/csArticles/articles/000000/000045.htm

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Confronting sin is usually not advised if there is not a good level of trust between the counselor and the client. McMinn (1996) identified four situations in which counselors can use to confront sin: silence, pondering, questioning, and direct censure. Direct censure is the most risky as it has the potential of damaging the therapeutic relationship. As McMinn (1996) has stated, sometimes silence is golden.  Not saying anything causes the client to think through what they just said.  The use of silence is best to show an impartial stand towards a client without having to play judge and jury. As counselors, we are not in the position to play judge and jury. Our goal in counseling is to help a client become more psychologically healthy by bringing them closer to God.

In confrontation it is important to remember the purpose and goal.  The purpose of counseling and specifically of confrontation is to bring healing, redemption, and reconciliation (Brewer, n.d.).  With this in mind the counselor’s aim should be to fully examine their own motives and reasons behind confronting a client.  The best interest of the client at that particular period in time should be the guiding determinant as to what form to use and whether confrontation is appropriate.  Guiding a client toward healing and restoring their relationships between God, self, and others should drive this technique (Brewer, n.d.).

Brewer (n.d.) indicated that many times the word confrontation is immediately linked to what he calls direct censure.   Direct censure involves the common idea of verbally bringing out sin into the open and entails significant risk in the counseling office if the client is not prepared or ready for this specific approach.  Brewer (n.d.) states that the meaning of confrontation in counseling involves many different approaches such as silence, pondering, questioning, visualization of end outcome, and prayer.  These techniques can all be used as a way to encourage the client to work through sinful behavior or questionable situations.

Reference

Brewer, G. (n.d.). [Confrontation and confession in Christian counseling]. Liberty University.

McMinn, M. R. (1996). Psychology, Theology, and Spirituality in Christian Counseling. Carol Stream, IL: Tyndale House Publishers, Inc.

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1. Praying for clients outside of sessions. As counselors, we are committed to the health of our clients. Therefore, we have a spiritual obligation to pray faithfully for our clients. This type of prayer is the least risky for a counselor to use.
2. Silently praying for clients during sessions. The counselor needs to use this type of prayer with care. McMinn (1996) recommends using it during pauses in the session in order for the counselor to ask for guidance from the Holy Spirit. The counselor should keep it brief and set other limits so as to not interfere with the counselors listening ability. Having a counselor engaged in silent in-session prayer at the same time the client asking the counselor a question could damage the client-therapist relationship.
3. Devotional meditation outside of sessions. This type of prayer can be as effective in reducing anxiety or anger issues in a client. However, whereas in Eastern religions, the use of imagery and meditation is used to empty one’s mind, this type of meditation is used to fill one’s mind with positive thoughts from the Holy Spirit as the guide.
4. Devotional meditation during sessions. This type of prayer is considered effective as part of cognitive behavior therapy when a counselor is trying to help a client modify faulty core beliefs.
5. In-session prayer training. Clients learn the various types of prayer during the counseling session and complete homework assignments at home to strengthen their spiritual life.
6. Occasional in-session prayer. This type of prayer may be beneficial for those clients facing acute stress or grief, such as for people coping with the loss of a loved one. However, praying with a client who is known to have a mental disorder, such as schizophrenia could be destructive to the patient and to the therapeutic relationship.
7. Routine in-session prayer. This type of prayer is what Jesus condemned as it is praying for social effect. Most prayer should a private relationship with God. Routine in-session prayer runs the risk of becoming a ritual as with praying before meals is a ritual and social effect.

References

McMinn, M. R. (1996). Psychology, theology, and spirituality: In christian counseling. Carol Stream, Illinois: Tyndale House Publishers, Inc.

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