Rest Well!

I just finished my last class at Liberty and now will be counseling under the supervision of Leslie Smith here in Austin, Texas. A wonderful feeling to start this leg of the adventure. If you are interested in free counseling, contact me at pgrosch@liberty.edu or by phone at 512-565-1029.

In this last class, the professor Dr. Jenkins shared the story of the disciples becoming afraid as they crossed the Sea of Galilee in a storm. Dr. Jenkins made the point that it was the storm itself that brought them to the other side. Sometimes in life, our best act of faith is to stop paddling and to rest, letting the storm take us to a new shore. Let’s live this next week with that kind of faith. Rest well!

When and How Do You Address Sin in Counseling

My views on discussing sin are changing as with several other key issues. Previously, I was a believer in a “shine the light” philosophy. That is, speak the truth in love and you are doing what God would have you do. In reflecting more on this, I am now of the opinion that you have to meet the client where he or she currently is. I think the more that the client is strong in his or her faith, I would be open for direct confrontation. I would need to know if my client is aware of his or her sins. If so, is he or she repentant? If these are answered in the affirmative, then direct confrontation may likely be my best approach.

So many clients, however, enter counseling in self-doubt and with much guilt. In these cases, I can see the use of McMinn’s “empathic confrontation” (1996, p. 150) as a much more productive approach. If there is any doubt whether the addressing of sin could harm the client, it is my duty to be patient in this matter. The therapeutic relationship in these situations is more important that the confrontation of sin.

McMinn, M.R. (1996). Psychology, theology, and spirituality in Christian counseling. Carol Stream, IL: Tyndale House Publishers.

Risks of Praying in Counseling Sessions

McMinn ( 1996) highlights several risks in praying in counseling sessions. Three risks that he points out involve praying with the client. The first is that praying can be extremely intimate and as such could adversely affect the therapeutic relationship. The second risk is that in praying with the client, the counselor can reduce the client’s propensity for praying directly to God. The third risk is that by praying with the client, the counselor can be looked upon as a righteous person who is quick to judgment. The client then may be reluctant to become vulnerable with the counselor, afraid that his or her sins will be condemned.

Another risk comes from praying silently for the client in the counseling session during pauses or client reflection time. The risk is that the counselor may be distracted in praying and not be in the moment with the client. Body language signals may be missed that would provide hints to the counselor in how to proceed. This last risk that McMinn (1996) identifies if of particular importance to me. I have Attention Deficit Disorder (ADD) and as such can become distracted very easily.

McMinn, M.R. (1996). Psychology, theology, and spirituality in Christian counseling. Carol Stream, IL: Tyndale House Publishers.

Uses of Scripture in Counseling

I believe there are three critical uses of Scripture in counseling. First, as Johnson (1992) highlights, Scripture can be used to provide a standard of truth. Without God’s Word, the understanding of right and wrong becomes blurred.

Second, Scripture provides a proper frame of what the client is experiencing. When a client is suffering, he or she may feel confused, guilty, or depressed to name a few emotions. By sharing Scripture such as James 1 or 1st Peter 1 in which suffering is seen as a helpful experience in knowing our Savior more intimately, the counselor uses Scripture to provide the proper frame.

Third, it can be used in cognitive therapy to correct faulty thinking (McMinn, 1996). The Bible is full of hope. Many people are not able to see hope in their lives. Thoughts such as being unlovable or not good enough are common. Clients may feel that they will always feel this bad and that the future can only be worse. By exposing clients to Scripture, a counselor can discuss these false thoughts in the light.

Each of these three uses ultimately serves one purpose: to help the client grow closer in his or her relationship with God.

Johnson, E.L. (1992). A place for the Bible within psychological science. Journal of Psychology and Theology, 20, 346-355.

McMinn, M.R. (1996). Psychology, theology, and spirituality in Christian counseling. Carol Stream, IL: Tyndale House Publishers.

What is Spiritual Counseling

Spiritual counseling is the process of identifying a client’s views of the supernatural world and potentially helping him or her chart a path to grow closer to God. I realize that I must respect the views of clients rather than advocate my own Christian views. Therefore, spiritual counseling will look much different depending on my client. With an atheist client, spiritual counseling would entail understanding why the client believes there is no other world than what is seen. With a non-Christian client, the scope can be expanded much more. Though not Christ-centered, the discussion can progress from where the client is today to how the client can grow more spiritual, more centered with God or, in the case of several Eastern religions, with the spiritual realm. It is assisting and potentially guiding a client as the mind descends into the heart (Nouwen, 1975). Spiritual counseling is helping the client discover that deep contentment within oneself which allows the client to view the physical world in proper perspective. Nouwen (1975) calls this receptive solitude. Finally, with a Christian client, Christ’s sacrifice and the full forgiveness of our sins can be interwoven into the client’s spiritual journey.

Nouwen, H. J. M. (1975). Reaching out: The three movements of the spiritual life. New York, N.Y.: Doubleday, Image Books.

Counseling People Who Are Suffering

The first step I feel in counseling people who are suffering is to let them share their story and to empathize with them. If I have experienced something similar to their suffering, I may share with them briefly my experience at a high level. But then I would quickly put the focus back on the client. Should the client be Christian, I would be inclined to offer some Bible verses such as those in James Chapter one or 1st Peter Chapter one to give the client a Biblical perspective on suffering. As Nouwen states it is often through suffering that we become more intimate with God (1975). I do not believe the goal of counseling is to remove all suffering. Instead, it is to console, comfort, and provide hope for the client that he or she will be able to make it through this season of life. As the counselor, I would walk with them insuring that the client knows he or she is not alone. I would also provide methods for coping with the suffering. Only God will determine how much suffering is required for the good of the client.
Nouwen, H. J. M. (1975). Reaching out: The three movements
of the spiritual life. New York, N.Y.: Doubleday, Image Books.