Christian Counseling or Spiritual Guidance?

Sorry for the absence. Grading and teaching, teaching and grading….soon to be over but not yet.

In chapter 5 of Christian Counseling, Malony and Augsburger address this question: How might Christian counseling help believers discern how faith works out in everyday life? The authors believe, “Christian counseling should provide an opportunity to explore faith in a manner that goes far beyond [living in a christian culture in an unconscious manner].” Using the analogy of walking (casual christian living) vs. hiking, they say, “The task of Christian counseling is to help walkers become hikers.” “If Christian faith is to become more than words, that is faith that works, then counselors will need to help persons (1) assess the level of their understanding, (2) strengthen their comprehension, (3) put their faith to work, (4) design behaviors that will be supported by faith, and (5) experience support in their faith endeavors.” (44)

The authors distinguish christian counseling from spiritual direction. The first is sought by those in distress needing “readjustment” while the latter is sought by those who want to, “deepen an already vibrant faith.”

The rest of the chapter provides some assessment categories a counselor might use to determine a client’s understanding of the Christian faith. They argue that such an assessment must move beyond looking at just belief and beyond just behavior to that of a “functional theology” which shows faith and belief in action. Following Paul Pruyser’s writing, the authors look at the following dimensions of christian maturity: awareness of God (and limits of self), acceptance of God’s grace and steadfast love, being repentant and responsible (without denying other factors of influence), knowing God’s leadership (and seeing self as God’s steward), involvement in organized religion, experiencing fellowship, being ethical, affirming openness in faith (confidence in conviction but open and tolerant to other points of view).

They close the chapter by saying, “…following these affirmations in which Christian counselors use one or more of the current therapeutic approaches for resolving intrapersonal and interpersonal problems provides a means for achieving the final goal of Christian maturity.” (49).

What I like: The authors don’t back down from their view that Christian maturity must be a central goal in counseling. Their 5 ways to help clients are good and I think not frequently supported by professional counselors of the Christian persuasion. For that population the 5 ways sound too much like discipleship and not enough like psychology. But I think the authors are right in this matter. I like that they are concerned about moving folks from using Christianity as a cultural crutch to real faith lived out in the details of everyday life. They do not suggest this maturity will resolve the client’s problems, but is still essential for the life and health of the Christian. Struggling with mental illness does not make the need for Christian maturity obselete.  

What I don’t like: This may be my fundamentalism rising to the surface, but love for the Scriptures is missing from their list. I understand that many know the Word but don’t apply it. But you have to have a love for it first, otherwise the other great affirmations are based on air. Finally, this chapter ends with the sense that if you make sure that you really nail down your faith and put it into practice, then use whatever current approach you like. But the authors just got done telling us in an earlier chapter that every model is evangelistic to something. So, don’t we need to do some serious evaluation of the current models of therapy?