Check out this video of Julie Lowe showing off (in a good way!) her counseling office designed for counseling kids. Julie is at CCEF and an adjunct at Biblical Seminary. She is a Licensed Professional Counselor (LPC) and trained in play therapy. Here’s the link. [Link was broken, now fixed]
Category Archives: biblical counseling
Ethical blunders: Root causes?
Finishing up the Ethics course in the next week. There are two kinds of ethical errors in counseling: conscious violations of ethical practice and blunders.
Forrest Gump’s quotable line, “Stupid is as stupid does,” is ringing in my head as I write this post. We do stupid stuff–stupid as in without thinking. Most of our blunders are just that–things we never intended but did absent forethought. Example? Oh, I don’t know, like walking through a dark room while talking on a cell phone and resulting in a face plant over an unseen chair. That kind of thing…and the real reason why I’m hearing Gump in my head.
We all go through parts of our life in unthinking auto-pilot. Consider the equivalent in counseling: Starting a first session but forgetting to cover informed consent because you are focused on helping the person in front of you. Or, handing out personal contact information because the client asked nicely (but never considering ulterior motives). Or, calling back a spouse of one of your clients and discussing issues but failing to remember you do not have a release to speak to them. These are some of the unthinking blunders we may make.
Are there root causes to blunders? Try on some of these:
1. Naiveté. Taking the comments of others without considering context or motives. I am not suggesting that good counselors need to be suspicious. Rather, we need to be realistic, critical thinkers who employ wisdom. We need to consider motives, consequences, impact, etc. We need to think beyond the immediate moment.
2. Reactivity. Some of us are just more reactive or instinctive driven. This may be personality driven. However, it may also indicate that we are being driven by unexamined desires (e.g., “I want this person to like me”; “I want to defend myself from an accusation”).
3. Over-confidence. Sometimes our blunders come from overconfidence. We’ve all heard the evidence that talking on the cell phone while driving raises our risks of having an accident. But most of us do it anyway. Why? We don’t think or perceive ourselves as compromised. We consider ourselves better than the rest. Sometimes, blunders in counseling come from an unsupported confidence in self–I will act right because I am an ethical person. When we are overconfident we have placed our trust in something that may be good but not right in a particular situation.
4. Fear. Yes, fear. It can lock us up causing us to stop using our training and intellectual capacity. This is the counseling version of driving right into the thing you were trying to avoid. Fear paralyzes.
5. Group think. Group think happens when we stop asking questions and as a whole foreclose on other hypotheses. An agency may create this problem by how it manages staff meetings, supervision. As a group we may become comfortable with an ethical breach in such a way that it becomes normal–unseen.
Can you think of other root causes of unthinking ethical blunders?
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Criticizing Christian Counseling Models
Critical thinking and evaluation of what goes for “Christian” has always been a part of the Christian faith. This past Sunday my pastor preached on Colossians 2:13-19 and in the midst of the sermon he made this brief remark about Paul’s list of characteristics of those who have “false ideas about ‘righteousness’ and salvation”–in other words, those who use their critical evaluation skills to destroy others (rather than build up) or to build their own kingdoms.
Based on Paul’s list, he said these leaders tend to (a) be quick to pass judgment about the views of others, (b) equally quick to dismiss their opponents, (c) and likely to claim a vision or something special on which to base their own beliefs. He added that these leaders commonly hide their views under a veneer of humility.
In the counseling world, we have had many of these thought “leaders.” These are those who have a grain of truth as they point out the flaws in the views of others, who refuse to accept any critique of their own position and claim to have a purer view of the Bible (though never once really articulating it as a positive position).
But is there a place for critiquing others’ models? If so, how do you tell the difference between a false critique and a necessary critique? Try some of these questions:
- Are the critique overly personal? Does the writer give the benefit of the doubt or choose to read the one being critiqued in the worst possible light? If you finish a critique and it seems like the author was making fun of their opponent or making outlandish statements about the intentions or consequences of ideas–then they probably fail the test of constructive criticism and love for all.
- Does the one doing the critique identify where the author has spoken truthfully? If not, then the critique is not balanced.
- Does the critic offer an alternative after making statements of judgment? If not, then it is likely that the critic isn’t really looking for solutions but merely wants to be destructive.
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What to say to suffering people: When truth isn’t helpful
Is the truth always helpful? Always the best option?
I think it is. But when we humans seek to convey truth, we never capture it all. As a result, what truth we do share may not be the truth that is most helpful. There are two things that have me thinking about this today:
1. On Monday night I shared with a class some of our experience with infertility. Some things said to us were downright stupid and wrong. Other things were true. In fact, God does have a wonderful plan for us. But it wasn’t helpful to tell us that when we were hurting. Scripture teaches us that when we sing songs of joy to the downcast it is like drinking vinegar or adding baking soda to it. Kaboom!
2. In recent weeks, CCEF has posted a couple of things on their website that need to be read together. This week they posted David Powlison and John Piper’s “Don’t Waste Your Cancer” to their homepage. This was written by both men when they were in the throes of Prostate cancer. I encourage you to read it from the perspective I am reading it. My wife has breast cancer. We hope to beat it. But we are in the throes of chemo right now. How does this sound to you. True? Helpful? Now, when you have read that, go read Ed Welch’s post: “What Not To Say To Suffering People.” He wrote a follow-up here. How does this sound to you? True? Helpful?
Seems the first could be seriously misused and does not address all of what you say for comfort in the heat of the battle. Surely we need to be a bit careful about what the person needs to hear. Yes, we can “waste” the cancer in a “woe is me” mentality. But be careful not to go there too quickly! Know your audience and what they need NOW from you.
What do you think? I’d like your feedback.
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Filed under biblical counseling, CCEF, christian counseling, counseling, suffering, Uncategorized
Summer Counseling Courses
Want to learn more about counseling this summer? Are you in ministry and want to sharpen your skills? Already a licensed mental health provider and need CEUs*? Want to explore…
- How to counsel people diagnosed with Borderline Personality Disorder?
- How to help those diagnosed with a chronic condition?
- How to use the Old Testament better in counseling?
- How to better understand and evaluate the major models of counseling?
Just a reminder that this summer Biblical is offering 4 electives for students, alum and any auditors who might find the topics of interest. The first three of the four courses are only one credit and delivered in a weekend formats(Friday night and Saturday) with some pre-class reading/assignments. The fourth is a two credit course delivered in a completely on-line format.
For information about each of these course, the professors, the costs, and how to apply, click this link. It will take you to the Biblical website and a PDF of our flyer.
* Note: For those seeking CEUs, there are two ways you may be able to count them as fulfillment of your licensure requirements. Biblical Seminary is an accredited graduate institution and these courses are offered as graduate education in counseling and psychology. Most mental health licensure bodies accept graduate courses (shown on a transcript) as meeting the requirements for approved CE providers. You will need to check with your board to see if that applies to you. Second, we have applied for CE provider status for my class (Borderline Personality Disorder) from the State Board of Social Work, Marriage & Family Therapy, & Professional Counseling. If approved, we will be able to provide licensed attendees with 9 clock hours at the cost of ONLY $175.
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Considering a doctoral program?
In recent weeks I have had several students ask me about the pros/cons of doctoral programs in psychology. I would point those who know they want to attend a traditional clinical psych program to this book by the APA. It offers lots of helpful data on programs and what they require.
For those not sure what they want to do or if they should pursue doctoral studies, consider the following. If readers have additional questions we should consider, post them in a response and we’ll expand on these. This is my first pass:
What career doors do I want to open that are not available to me now? Do I want to teach? Do I see myself in private practice? In a research job? in the business world?
The PhD in Clinical Psych from an APA accredited program (and with an APA approved predoctoral internship) probably opens the most doors of all. This degree allows you to teach in both undergrad and grad depts., work in research settings, government settings, private practice, etc. There are specific kinds of jobs that it might not help: such as an area focusing entirely on social psychology or developmental psychology.
One caveat. If you want to teach in a MA Counseling program that is either seeking or already obtained CACREP accreditation (counseling accreditation sponsored by the ACA), you will need a PhD in Counselor Education (which entitles you to work towards an LPC credential). This is a recent and troubling change (turf warfare with psychology).
Part of your work dream should answer whether or not you are looking to work in either a secular or faith environment. Now, you can change your mind but there will be some doors that are easier to open with secular degree and other doors that a Wheaton/Fuller/Regent degree will open more easily.
What areas of counseling/psychology most excite you?
Try to be creative here. Think more than just private practice, 50 minute hour. Who do you know who is doing what you would like to do? Find out where they got their education? Be bold, ask them (even if you do so by email) what they would recommend as an educational route to do the kind of work they do now.
Programs tend to have both a model of psychology (some are CBT others are more analytic) and a focus (specialties). Further programs tend to either be scientist focused or practitioner focused.
Many programs are generalist, but it is helpful to have a specialty. Child? Forensic? Neuropsych? Geropsych? Marriage & Family?
Look at what the professors are publishing at the schools you are thinking about attending. Anything there excite you? FYI, professors love those who are excited to help them with their research
PhD or PsyD?
There are some differences. Typically, the PhD student completes a very rigorous dissertation (has more coursework in research and stats) but has fewer practice hours (maybe 800 total) leading up to their yearlong pre-doctoral internship year.
PsyD students tend to have a less rigorous dissertation (though my PsyD program acted more like a PhD) but have far more practice hours under their belts (maybe 2000!).
PsyDs do get teaching jobs but less likely in undergrad programs because of old assumptions (i.e., PsyDs are practitioners and PhDs are scientists).
Secular vs. Christian programs?
The first question: what is your current theological/biblical literacy level? How well do you understand the depths and complexities of your faith? How well versed are you in the controversies surrounding Christianity, Psychology, biblical counseling, integration, etc.? Your answer will dictate how ready you are to jump into a PhD or PsyD in clinical psychology. If your faith is weak, then you may want to strengthen it in an MA program at a Seminary. Or do some reading on your own. Psychology is not just an art and science, but a philosophy. You want to know what philosophy, even religion, you are imbibing. Sometimes the glittering images of psychology cause students to neglect the source of the power of change.
Practical matter: Christian doctoral programs in Psychology tend to be a year longer (because of extra bible/theology courses). Being a graduate of these programs will not harm you in secular settings (usually) if the program is accredited by the APA.
Obviously, programs and schools have identity. You graduate from Harvard, you get an identity. You graduate from Fuller, you get an identity—fair or not.
In my experience, secular programs tend to have less issues about a student’s Christian faith than do quasi-Christian programs or those housed in catholic institutions. These programs have had more fundamentalist-liberal wars and so you find faculty more sensitive.
If a student has a strong theological base, I would probably go for a secular institution unless you want the Wheaton/Fuller credential to open Christian doors.
Counseling Psychology vs. Clinical Psychology programs?
Not much of a distinction here anymore. I think the clinical one is more valuable (my bias) but once you have the degree, no one explores your transcript.
Would you rank the Christian doctoral program?
No. Each one has their own strengths and liabilities. I would look at the professors at each and what they are writing/doing. Try to go learn from some professors you’ve come to respect. For example (and this is a limited sample. Some schools I haven’t really known much about)
Regent University (VA Beach): Mark Yarhouse, Jen Ripley and Bill Hathaway are topnotch Christian psychologists. With Mark you get the sexual ethics research as well as someone well-versed in Puritan writings. With Jen, you might get access to her and Ev Worthington’s work (forgiveness, couples, etc.). Of course Ev is at VA Commonwealth and so you might want to go right for him.
Wheaton: There are a number of great faculty there. But let me mention just three. Sally Schwer Canning is doing child and urban stuff. Bob Gregory is doing neuropsych stuff and William Struthers just published on porn and the male brain.
George Fox: At Wheaton I came to really respect Mark McMinn. He is now at George Fox (Oregon). He’s great to study under for psych testing and his integrative model. Plus, if you get in on his research team, he’ll teach you how to be a survey king or queen. He is a publishing machine!
Biola: Todd Hall and Jon Coe just published a key work called Psychology in the Spirit. It is going to be a significant work.
On-line vs. residential programs
Online programs only if they are APA accredited (psychology programs that is). You have to be a self-starter. These still get negative reactions from some of those in the position to hire you. In the PhD in counselor ed, both Regent and Liberty have programs with good quality eworlds.
Residential provides lots of time to interact with profs on a daily basis. There isn’t a way to really do this in the on-line programs (which tend to have lots of students in them!). You can get good peer relationships in on-line programs, sometimes even better than in person.
I’m sure I’ve left something out. What else should we consider? Of course, you should get your MA from Biblical Seminary. That way, you will be prepared to think Christianly, biblically, and yet able to think psychologically about the world. 😉
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How the church misrepresents healing of addictions
Now, a post title like this deserves a long and fair answer. Lacking the time, I’m only going to address one issue–that of the healing process with addictions. If you ask a person in AA how they defeat addictions they will quickly point out the need for God (or higher power) and the need for community in changing their lifestyle. They need a sponsor, they need to feel they are fighting with others to maintain their sobriety. Will power will not be enough.
I suspect that most Christians would agree. But, here’s the problem. When we are asked about the healing agent for any sinful or repetitive problem, we point to Jesus. True, without God we do not have a shot of defeating our nemeses. When we talk like this it can sound like an isolationist, just me and God, healing process.
One of my students said it well. When he got saved out of his addictions he got new friends, new discipleship activities, and a new view of the reality of addictions (friends died). He had new activities to replace the old, new reinforcement patterns, etc. And, while he points to the saving grace of God, it wasn’t an isolating event.
That is our problem. We continue to think of our sanctification as a me and God experience. AA does a better job (often) than the church in reminding each other of the need for support without any condemnation for needing years and years later.
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Filed under addiction, biblical counseling, christian counseling, Christianity
Dealing with unexpected losses
Some years ago, my wife and I wrote an article for CCEF’s Journal of Biblical Counseling entitled, “The Bible and the Pain of Infertility.” Of all my published writings, this article has garnered the most responses from readers. I don’t think it is because it is so well written as much as it touches many where they most hurt. Even though the article is about infertility, readers have commented that they found it related to their loss of a loved one, the unexpected loss of a career, a chronic disease.
Not that long ago I was asked to review a chapter manuscript on pastoral care of infertile couples. I was shocked to learn that he could find no serious work (than ours) attempting to think pastorally about infertility. Not sure he is right but it probably means we need more on the topic.
I say all this because CCEF has put the article up for free on the top of their homepage. Click here for their homepage. Click the image at the top of their page and it should take you to the full text article.
Enjoy. Pass it on to others you think might benefit, especially those who suffer in secret.
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Quick Review of Mike Emlet’s “CrossTalk”
In my last guest post on the Society for Christian Psychology blog I give a brief review* of Mike Emlet’s new book: CrossTalk: When Life & Scripture Meet (2009, New Growth Press). I can’t say enough great things about the book. If you haven’t looked at it, you should. One of the big beefs I have with the Christian counseling world is that we either abuse or ignore the bible in the therapeutic context. Mike’s book does a world of good in rectifying two problems: (a) only using tiny portions but seeing most of the bible as unusable in ministry contexts, and (b) missing the big picture of how God connects to hurting people and how their hurts connect to God’s story.
Check out my blog post on the SCP site using the link above.
*I did receive a free copy of Mike’s book from the publisher but that did not influence my views of the book. More likely would be my friendship with him and any dinner his wife, Jody, might offer. 🙂
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Do no harm?
[This is the second guest post I am making over on the www.christianpsych.org. You’ll have to click the link to read the whole post…]
Every counseling ethics code in existence includes this principle: Do no harm. This maxim is drilled into the heads of counseling students (and any other medical professional as well). Our work should help, not hurt. Who could disagree?
But pause for a minute and consider how you might evaluate whether an intervention helps or harms. What criteria will you use? From what vantage point will you evaluate the criteria you choose? If a medical treatment extends life for an ill patient that would seem good—unless it keeps them alive and in a vegetative state with no possibility of recovery. Some would then wonder if the treatment was indeed best. Or, is it harmful if marriage counseling encourages truthfulness between spouses leading to the revelation of a terrible betrayal leading on to divorce and financial ruin? If honesty is your criteria for helpfulness, then the intervention is sad but helpful. If stability is your criteria, then such counseling is harmful. We could go on and on. Do we use client interpretation of whether treatment is helpful or counselor observation? Do we consider the difference between short and long term evaluation? And importantly for Christians, do we consider only statistical analyses or do we also consider biblical categories (e.g., intervention “A” leads to increased positive affect but encourages clients to pray to another deity).
Despite the muddy water I just churned up, I want to argue that Christian psychology is well poised to help Christian counselors provide treatment that does not harm. This society includes some of the best philosophers, theologians, sociologists, clinicians, and researchers of our day. These members are interested in looking at how people grow and change, how the bible connects with everyday life, common human struggles and effective interventions, etc.
How then do we go about refining our practices and avoiding harm? Let me suggest some steps we might take:
[rest of post on www.christianpsych.org.]
Musings on Faith and Psychology 