Returning to Maloney & Augsburger’s, Christian Counseling: An Introduction (see initial post on 5/22/07) we see them tackle the topic of what makes Christian counseling Christian. This chapter sets an overview for the remaining chapters in this section on foundational assumptions. Here are some points they make:
Chapter 1: Christians who counsel
1. Being a Christian does not make one a christian counselor
2. A Christian counselor should have substance and practice that goes beyond a simple articulation of faith
3. “A better underlying assumption for Christian counseling does not exist” (than this): You are deeply loved by God.(4)
4. This assumption is not merely another form of client-centered therapy but a conviction of absolute truth that comes from outside the counselor
5. Christian counselors are not merely spiritual (experience of the divine) but also religious (having placed words and meanings to those experiences in a systematic way)
6. Christian counselors then must be very informed about the words/beliefs that define Christian just as they must know about the label counselor. “Simple Sunday-school repetition of religious jargon will no more suffice than will lack of training in counseling for those who attach Christian to the service they provide.” (6)
7. If Christianity is putting words to a set of experiences, what are the key word? They briefly discuss: monotheistic, historical (i.e., God acts in history), teleological, revelational, experiential, transactional (i.e., humans relate to God and the rest of creation), realistic (acknowledges human failings), restoring/redeeming, incarnational, salvific, communal, and eschatalogical.
The authors believe that Christian counselors must have clarity about these things or they will fall into a trap of presenting “quasi-religious” ideas as Christian. They go a step further and suggest that Christian counselors ought to be certified by church or denominational bodies.
Commentary:I agree that for Christian counseling to be Christian the counselor needs substance and practice that makes them such. Just calling oneself Christian doesn’t mean there is much Christian influence. I think we might better say that a Christian counselor must show a conviction of the Christian message AND also influenceof that message on everything they do. Does the bible influence what we see, touch, taste, do? Is it all that important in shaping our ministry? Yes! I would suggest that their best underlying assumption (#3) is a bit thin–true but not the whole truth. Ephesians tells us the depth of our need AND the depth of God’s sacrificial love for us. Both are necessary. Love without sense of need will produce only warm fuzzies. Their overview regarding the unique features of Christianity seems fine to me. Lets hope they are able to put flesh on those bones in later chapters. Finally, I like their conviction that Christian counselors need to be held accountable to the faithful teachings of the Christian religion. Should the church do this? It will have to be something more than signing off on a statement of faith. Someone ought to be able to see that the counsel given to clients not only seeks good things for the client but also the glory of God.
So, I’m pleasantly surprised at some of their ideas, though wishing they put a bit more flesh on the bones of the uniqueness of Christianity. But, let’s give them a chance…
Next chapter reviewed tomorrow
Musings on Faith and Psychology 