Category Archives: christian counseling

How do you evaluate the “next best thing” in Christian Counseling?


Last Monday we discussed this topic in my social and cultural foundations of counseling. There are always new ideas and books trumpeting something exciting that surpasses other counseling techniques with successes never seen before. Just read this book and your life will change forever!

Do you hear my voice dripping with suspicion? You should. While there are advances in counseling, popular books are often just that because they package a good idea or two into something that people want to buy (which means they also package it with fluff). What do we want to buy? Freedom from suffering; the end of our sorrows and struggles; we want complete removal of mental pain. This isn’t a bad desire, but it does set us up to buy the “next best thing” without proper critical evaluation.

And yet, we need to be open to the possibility that there is something new on the horizon. And so, I propose we do the following:

  1. Read with an open mind. Ask these questions: What does this author observe about their world, about people, about change? What are the problems they see? What are the solutions they envision? Can we see what they see? Can we consider the importance of what their observations?
  2. What techniques and interventions do they use to solve the problems they see? We may disagree with authors at numerous points but we can still evaluate the techniques they use. Do they work? How do we know?
  3. What assumptions, worldviews, presuppositions, etc. bleed through on their pages? I used to always go here first. The problem was it made me unwilling to consider their observations if they were wrong in their assumptions. But everyone sees—even if poorly. And observations can be very helpful—even if fixated on one small aspect of life.
  4. How might their observations and assumptions challenge mine? Where are my assumptions and worldviews uncritically formed; based on faulty logic or distorted beliefs?
  5. What techniques or interventions might find a home in my repertoire and what impact would they have on my work?
  6. What promises do they offer that must be critiqued? What misrepresentations must be exposed? What admissions must be made about our own models as a result of their work?

Now, these are good questions to use to evaluate the “next best thing” that actually has substance and as several commenters observed, creation therapy probably doesn’t merit this level of work until it moves into the realm of transparency and shows that it is available for observation and critique. With research on 5,000 individuals, where is the evidence? The real challenge is evaluating those models that run too far with a few facts and ideas and sell it as a type of cure-all. Much of the “change your brain, change your behavior” popular literature out there does just this. Some significant piece of data is then used to promote an idea that one can change everything.

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Ever hear of _____Therapy (the latest christian model)?


Someone recently mentioned “Creation Therapy” as the latest Christian counseling treatment. Ever heard of it? Is it any good?

You be the judge. Google it (with quotes) and tell me what your first impressions are of the several sites that mention it (and therefore impressions of the therapy). How would you go about evaluating the tools?

Tomorrow, I’ll make some comments on good ways to evaluate up and coming models of christian counseling.

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Watching student videos


Am grading student videos of their first counseling experience in their very first class. Here are two reflections

1. I’m amazed at the depth of problems their counselees choose to bring up right away. These are people who know they are being videotaped for a class project and though only the grader and the student watch it, it is still taped. And yet, they tell about very personal matters. I’m blessed to be able to hear their life struggle and the student is blessed to hear it as well. I can’t say that I would talk about such deep matters if I were asked to be a counselee for a beginning student.

2. First year counselors do pretty well when it comes to gently attending to their clients and exuding kindness, empathy, and compassion. What is harder is for them to identify and discuss subtle and/or painful emotions expressed by the client. Instead they go for more data from the client. Get more history, more details and maybe it will be better. I think we do this when we listen to our friends. We provide pithy advice, we want to know more details, or worse–we talk about ourselves. My students know not to talk about themselves but yet they struggle to identify and repeat painful emotions.

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Running Scared: the book


As a final comment on this past weekend’s CCEF conference, I want to briefly mention Ed Welch’s new book, Running Scared: Fear, worry, and the God of Rest (Greensboro, NC: New Growth Press, 2007). All conference attendees got a free copy. Here are a couple of my observations about the book:

1. It is 30 chapters. You don’t have to read them in a linear fashion although they do build on each other. They have a meditative/reflective nature to them.
2. The book is really about worry. If you struggle with panic attacks, you won’t find helpful solutions. In fact, he does a brief put down of the cognitive-behavioral techniques. On the one hand, he is right that these don’t ultimately give us peace, on the other hand–sometimes they help us get through a moment.
3. He does a nice job surveying the kinds of worries that overtake us and the common responses (control, perfectionism, anger, stress, depression, overprotection, etc.)
4. What does your fear say? Ed considers a few of the common messages (e.g., I am in danger, I am vulnerable, I need and might not get…). He also points to the overemphasis of the future in all worry. Worriers, he says, live in the future (and see it in minute gory detail). Seldom does our worry come true as we thought and so much of our worry is that of false prophets–proclaiming something as nearly already happened that only is a possibility.
5. The book is pastoral. I hear Ed’s voice in this as soft and knowing. I think this book reads like his voice more than any other of his works. He reminds us that Jesus speaks tenderly when he calls us to not fear. He talks to us like a shepherd would talk to a little lamb.
6. Yes, God tests our faith and yet he is also very generous. In order for us to be rescued from danger, there has to be danger. He is near. He hears. He tests us. He gives us grace for today. He delivers (ch. 9).
7. The rest of the book details how we deal with fears about money, what people think of us, about death, pain, and punishment, and ends with a focus on “peace be with you.”

All in all, a good read for those wanting to meditate on something other than their own fears. This is especially a good read on those feeling guilty and judged because of their fear and lack of faith. You get a picture of a very generous God who knows your fear and is near. If you are looking for very practical steps (what do I do this afternoon about…) you probably won’t get ready answers, though I think you could do the work to apply some of the principles to your daily life.

Good book Ed.

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Emotionally destructive relationships 4


The final part of Leslie Vernick’s, The Emotionally Destructive Relationship is entitled “Surviving It.” In this section she explores how we heal and take care of ourselves. Chapter 10 describes the necessity of spiritual healing that must happen before relational healing will take place. She makes the point that we will must explore whether we believe that God loves us and learn to abide in Him. She ends the chapter by saying,

Healing doesn’t simply involve feeling better about who we are or who God is. True healing happens as we learn to live holy lives by growing into the identities God has already given us, which is what will make us whole.

Chapter 11 describes the necessity of letting go as a key element of gain and growth. Letting go of fears, distorted expectations, entitlements, negative mood, lies about self, etc. This is a tall order but she does give some guidance on how to let go of negative moods by asking of your feeling, “why are you here?” Leslie is right here. Many things that trap us have to do with what we hang on to. This chapter gives a broad overview. The challenge is to put it into practice. I suspect you need a good friend or therapist to put it into practice.

If chapter 11 is about putting off, chapter 12 covers what we are to put on as positive nourishment. Gather a support system, develop a sense of your strengths, and learn how to deal with conflict and a destructive person. The broad brushstrokes are here. Again, I wish she had the space for a bit more details and examples.

Finally, Leslie includes a listing of helpful books, websites and other resources. She has a chapter defining the various types of abuse. And she concludes the book with a chapter for those walking with someone who is in a destructive relationship.

All in all, a great book exploring the struggles and healthy responses to one’s destructive relationship. As is usual with her writing, Leslie urges the reader to examine the heart, deceptions, to meditate on God’s goodness, and to live out of the power of the cross.  

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Metaphysics, behavior change models, and a place for Christian counseling in the public arena


Here’s a juicy quote from a new book, Psychiatry: A Very Short Introduction (OUP, 2006) that James Skillen brought to my attention in a recent presentation on principled pluralism.

“Few issues polarize us as much as how changeable we believe human behavior to be. The disagreements are not just calm, academic ones but fuel (and are fueled by) political and social beliefs reflecting fundamentally different worldviews.” (p. 86) The development of change models are then, “dependent on the values and structures of the societies that [foster them].” (p. x).

Well said.  

While most of us bemoan the devaluing of Christian principles and talk of us vs. them (christian vs. world), Skillen argues for our vigorous participation in “principled pluralism.” “…We should be exercising both our citizenship and our nongovernment responsibilities in appropriate, publicaly open, Christian ways, working to shape public laws and uphold justice for all in keeping iwht confessional and structural pluralism.” (from p. 6 of a paper he delivered at the latest Society for Christian Psychology conference)

Skillen is passionate about Christians being in the public sphere, not just to argue for their own rights but for the rights of all citizens.

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Live blogging from Nashville


On Monday I will be traveling, Lord willing, to Nashville, TN to attend two back to back conferences at the Opryland Hotel (after 4 days in that bubble where the temp never changes and you hear incessant water flowing I crave the outdoors). The Society for Christian Psychology will hold its 3rd annual conference and the AACC will then hold its biennial world conference. I will be making several posts to give a sense of what I am hearing at these two conferences.

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The centrality of Christ in Counseling


Chapter nine of Maloney’s and Augsburger’s Christian Counseling: An introduction ends their section on foundations. The chapter is entitled: Christ in Christian Counseling. They state their primary concern in this chapter this way.

We are convinced that Christ is essential for Christian counseling….[so] how does this assertion of the centrality of Christ specifically relate to counseling that goes by his name? (92-3) Continue reading

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Christian Counselor as Ethicist


In chapter 8 of Christian Counseling: An Introduction, Maloney and Augsbuger take on the issues of ethics. But they are not focusing on professional ethics codes of conduct. Morality and ethics play a part in every counseling session. They remind the reader that “value-free” therapy is not possible
and authenticity without pursuit of ideals is unwise. They see the focus on “effectiveness” as
shortsighted when it ignores values and ends.

The Christian counselor however should not attempt to obligate the counselee to particular set of morals. Instead of being prescriptive (focusing on the “oughts” or boundaries of acceptable behavior), the counselor ought to be illuminative (pointing out the reality of desires, choices, etc.). To make their point about the value of illumination, they re-tell the story of Carl Rogers’ response to a woman’s request to help her stop feeling guilty for wanting to have sex outside of marriage. The woman admits her conscience accuses her. Rogers says, “You want to go against your conscience and still feel good about it? That sounds like a pretty tall order to me.”  

Continue reading

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Christian Counseling: Collaboration and Referral


After a brief hiatus I return to reviewing Malony and Augsburger’s book, Christian Counseling: An Introduction. Chapter 7 begins with the assertion that the lone ranger Christian counselor is problematic. “First, totally private practice is not a responsible, trustworthy way to offer counseling…[and] second, the counselor’s theology is inadequate.” (69). Rather Christian counseling ought to be practiced in community (with pastors, supervisors, psychiatry, laity, etc. involved). The authors then go into the many reasons one needs to refer. However, they do not merely mean refer to other mental health providers. No, they also want to see counselor referring to spiritual directors, pastors, and other wise Christians when appropriate.

But can’t a counselor also provide spiritual care? Continue reading

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