Category Archives: christian psychology

Comparing ACA and AACC ethics codes: Addressing counselor values impact


Over the next few post I plan to review similarities and differences between the ACA and AACC codes (see this post for the first in this mini-series). Today I want to look at how the two codes talk about counselors as they manage their own value systems with their clientele.

The ACA code raises the issue of values like this:

  • Section A Introduction

Counselors actively attempt to understand the diverse cultural backgrounds of the clients they serve. Counselors also explore their own cultural identities and how these affect their values and beliefs about the counseling process.

  • A.4.b. Personal Values

Counselors are aware of—and avoid imposing—their own values, attitudes, beliefs, and behaviors. Counselors respect the diversity of clients, trainees, and research participants and seek training in areas in which they are at risk of imposing their values onto clients, especially when the counselor’s values are inconsistent with the client’s goals or are discriminatory in nature.

In addition, the ACA clearly states that when there are significant values differences, a counselor is NOT to make referral on the basis of values differences alone. Values clashes cannot be treated as lack of competency in a particular area of counseling.

  • A.11.b. Values Within Termination and Referral

Counselors refrain from referring prospective and current clients based solely on the counselor’s personally held values, attitudes, beliefs, and behaviors. Counselors respect the diversity of clients and seek training in areas in which they are at risk of imposing their values onto clients, especially when the counselor’s values are inconsistent with the client’s goals or are discriminatory in nature.

The AACC code addresses the value systems of the counselor in these sections

  • ES1-010 Affirming Human Worth and Dignity

…Christian counselors express appropriate care towards any client, service-inquiring person, or anyone encountered in the course of practice or ministry, without regard to race, ethnicity, gender, sexual behavior or orientation, socioeconomic status, age, disability, marital status, education, occupation, denomination, belief system, values, or political affiliation. God’s love is unconditional and, at this level of concern, so must that be of the Christian counselor.

  • ES1-120 Refusal to Participate in Harmful Actions of Clients

Within this section are paragraphs discussing the application and limits of the “do no harm” virtue to certain client behaviors deemed not to fit within the biblical framework articulated at the beginning of the ethics code. The AACC code expressed an ethic to avoid supporting or condoning (while respecting and continuing to help) in the following areas: abortion-seeking, substance abuse, violence towards others, pre or extramarital sex, homosexual/bisexual or transgender behavior, and euthanasia. On this last issue, the ACA notes that the duty to breach confidentiality may be optional (thus indicating a values insertion since in all other cases we have a duty to breach confidentiality so as to warn others or protect the life of our client).

  • 1-530: Working with Persons of Different Faiths, Religions, and Values

Counselors work to understand the client’s belief system, always maintain respect for the client and strive to understand when faith and values issues are important to the client and foster values-informed client decision-making in counseling. Counselors share their own faith orientation only as a function of legitimate self-disclosure and when appropriate to client need, always maintaining a posture of humility. Christian counselors do not withhold services to anyone of a different race, ethnic group, faith, religion, denomination, or value system.

  • 1-530-a: Not Imposing Values

While Christian counselors may expose clients and/or the community at large to their faith orientation, they do not impose their religious beliefs or practices on clients.

  • 1-550: Action if Value Differences Interfere with Counseling

Christian counselors work to resolve problems—always in the client’s best interest—when differences between counselor and client values become too great and adversely affect the counseling process. This may include: (1) discussion of the issue as a therapeutic matter; (2) renegotiation of the counseling agreement; (3) consultation with a supervisor or trusted colleague or; as a last resort (4) referral to another counselor if the differences cannot be reduced or bridged (and then only in compliance with applicable state and federal law and/or regulatory requirements).

Differences between codes?

There are many but let me identify two. Notice that the most significant difference between the two is on the basis of the AACC code biblical/christian ethic regarding what is good and what is harmful behaviors. Both codes express the need to respect persons without regard to their beliefs, values, identities, and actions. The AACC code differentiates between imposing of values and exposing of values. What is the difference between exposing and imposing? I suspect it will be in the eye of the beholder. However, I suspect that one of the results of the ACA code is that faith and spiritual values will be less likely to be brought up by counselors since “not imposing” is more emphasized than “exploring.” There is much literature out there suggesting that the failure to explore and utilize spiritual resources actually harms clients in that it slows recovery.

Both codes address the issue of values differences between client and counselor. Both point to a path (though different) about what to do when this happens. The ACA code places pressure on the counselor to work it out while the AACC code suggests a path to resolution either with re-negotiation or referral. Which one sounds better to you?

When the difference is with a colleague? 

Both ACA and AACC codes addresses differences with colleagues. In section D (Relationships with other professionals), the ACA code states,

D.1.a. Different Approaches. Counselors are respectful of approaches that are grounded in theory and/or have an empirical or scientific foundation but may differ from their own. Counselors acknowledge the expertise of other professional groups and are respectful of their practices.

The AACC codes says something similar,

1-710-a: Honorable Relations between Professional and Ministerial Colleagues. Christian counselors respect professional and ministerial colleagues, both within and outside the church. Counselors strive to understand and, wherever able, respect differing approaches to counseling, and maintain collaborative and constructive relations with other professionals serving their clients—in the client’s best interest.

Fun facts

The ACA code never uses the word “faith”, does suggest counselors need to address self-care (includes spirituality), and does suggest counselors seek to utilize client’s spiritual resources…”when appropriate.”

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New Ethics Codes for Counselors


Both the American Counseling Association (ACA) and the American Association of Christian Counselors (AACC) have published 2014 editions of their codes of ethics (links above to pdf of codes). Given these new documents, I highly encourage all Christian counselors (both professional and pastoral/lay) to review these two codes. Even if you do not belong to either the ACA or the AACC, you should spend some time with these documents. Here’s why:

  • The codes represent the current thinking of the ACA and the AACC about best practices for counselors. Even if you disagree, you need to know where you diverge (both for integrity sake with clients and for protection from unnecessary risk)
  • It is easy to become sloppy about ethical matters. We tend to believe what we do is good. Reviewing our practice habits against a standard can reveal slippage
  • It can be helpful to clients to know what code of ethics you subscribe to. Reading codes can help you determine which code you subscribe to and your reasons for doing so

Comparing Values and Principles

The following chart shows similarities and differences regarding the bases for ethics codes. It is worth reviewing these to see how they compare and contrast. In the next post, I will compare a few specific standards.

Content AACC ACA
Mission 1. help advance the central mission of the AACC—to bring honor to Jesus Christ and promote excellence and unity in Christian counseling;

2. promote the welfare and protect the dignity and fundamental rights of all individuals, families, groups, churches, schools, agencies, ministries, and other organizations with whom Christian counselors work;

3. provide standards of ethical conduct in Christian counseling that are to be advocated and applied by the AACC and the IBCC, and are respected by other professionals and institutions; and

4. provide an ethical framework from which to work in order to assure the dignity and care of every individual who seeks and receives services.

1. enhancing human development throughout the life span;

2. honoring diversity and embracing a multicultural approach in support of the worth, dignity, potential, and uniqueness of people within their social and cultural contexts;

3. promoting social justice;

4. safeguarding the integrity of the counselor–client relationship; and

5. practicing in a competent and ethical manner.

Principles Compassion in Christian Counseling – A Call to Servanthood Competence in Christian Counseling – A Call to ExcellenceConsent in Christian Counseling – A Call to Integrity

Confidentiality in Christian Counseling – A Call to Trustworthiness

Cultural Regard in Christian Counseling – A Call to Dignity

Case Management in Christian Counseling – A Call to Soundness

Collegiality in Christian Counseling – A Call to Relationship

Community Presence in Christian Counseling – A Call to Humility

autonomy, or fostering the right to control the direction of one’s life;nonmaleficence, or avoiding actions that cause harm;beneficence, or working for the good of the individual and society by promoting mental health and well-being;justice, or treating individuals equitably and fostering fairness and equality;

fidelity, or honoring commitments and keeping promises, including fulfilling one’s responsibilities of trust in professional relationships; and

veracity, or dealing truthfully with individuals with whom counselors come into professional contact.

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GTRI featured in an online, free journal


Our Global Trauma Recovery Institute is featured in the most recent issue of the EMCAPP Journal for Christian Psychology Around the World. Pages 172-211 include an overview of GTRI, two essays by Diane Langberg (The Role of Christ in Psychology; Living to Trauma Memories) and one by me (Telling Trauma Stories: What Helps, What Hurts).

The journal also contains an essay by Edward Welch (www.ccef.org) where he muses his development as a biblical counselor, explores the matter of emotions and some of the stereotypes of biblical counseling. The journal also includes a large number of essays about Paul Vitz as well as a number about the Society of christian Psychology.

Take a look!

 

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Join Our Trauma Healing Community of Practice: March 17-19


March 17-19, 2014 is the 3rd annual Community of Practice hosted by the American Bible Society and their Trauma Healing Institute. As Advisory co-chair I have been involved in the planning for this event and am excited for what it is shaping up to be. Once again, we will be at the Mother Boniface Spirituality Center in Northeast Philadelphia.

If you are interested in networking with trauma recovery facilitators from 6 continents you should come. If you are interested in getting NBCC CEs, you should come. If you are wanting to learn more about the ABS trauma healing model, you should come. There will be presentations on the following topics (a sample)

  • Reports from trauma recovery work in Uganda, DRC, refugee camps, Sri Lanka, and more
  • Update on Resiliency (myself)
  • Urban Trauma (Michael Lyles, MD)
  • Shame and Trauma (Diane Langberg, PhD)
  • Military Trauma (Pat Miersma)
  • Trauma and children (Bethany Haley, PhD)
  • Update on current trauma recovery research (Matthew Stanford, PhD)

Check out this link to see the speaker list and networking opportunities.  Same link will allow you to register.

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Are perpetrators of abuse “other”?


I write, teach, and provide professional care about matters pertaining to child sexual abuse. I sit on a board of a fantastic organization designed to help christian organizations prevent child abuse and respond well when allegations arise. From these experiences I can tell you that victims of abuse struggle the most when they finally get the courage to speak up but then aren’t believed–whether by other family members or those within their community. Since most abuse happens in secret places and since most of us live with happy public facades, it is easy to disbelieve the victim. In fact, the temptation is great since believing the victim means we must alter our perceptions of the perpetrator and the system that supports them. And that alteration disrupts our own lives, threatens our own comfort zone. Since some reports could be, have been false, maybe this one is too…

The first problem in stopping child abuse is the failure to believe victim stories of abuse. Victims know their information will destroy life as it was before the revelation. Believing that they will be singly responsible for damage done by revealing their abuse, they keep silent. Silence always enables further abuse.

But there is another problem, a second problem faced in stopping child abuse: treating abusers as “other,” some sort of monster that is so unlike the rest of us, we can’t imagine being in their presence. Think about these words. Perpetrator. Pedophile. What garish images come to your mind? Or, do you imagine someone with virtue along with their obvious and destructive vices? Do you imagine the image of a victim in that same person?

“Does it make sense to discard an entire oeuvre of work? Or does it simply reflect an inability to live with messiness and ambiguity? To chalk it up as nothing more than the work of a monster, to cast it out of the village, is to senselessly re-affirm the same basic strategy of denial and dehumanization that, ultimately, allows abuse to continue.”

If you are interested in considering the complexities of the person of the perpetrator, I highly recommend this essay where I found the previous quote. It is written by a victim of abuse perpetrated by his father. How do we account for the virtues, the generosities, the humanness, the victim experiences found in individuals who choose to perpetrate against others? Like the author of this essay, I suggest that doing so is absolutely necessary if we are going to make any dent in the incidence of child abuse.

“Most of us would sooner discard all parties who have been tainted by this event than we would look at how tenuous the sanctity of children really is, how commonplace abuse is, or see the capacity for the mostly good to do periodic evil. We live in the same universe as those who abuse kids. We walk among them. If we want to end the sexual abuse of children, it will begin with the recognition that we are simply not that different from them.” (emphasis mine)

Won’t humanizing perpetrators harm victims?

Humanizing perpetrators of abuse does not minimize the need for justice for victims. It does not decrease the place for restitution or incarceration. Naming humanity in perpetrators does not lead to excuse-making (we do that for other reasons!) nor demand explanations for abusive behavior (though sometimes this can be helpful, most would rather have acknowledgement of abuse done). It need not change our triage policy to prioritize victim recovery over all else.

But when we recognize that perpetrators of abuse suffer from the human condition plaguing us all (self-deception, self as the center of the universe, seeing others as objects for self-comfort, choosing fig-leaves rather than truth in response to shame), we have the opportunity to name these conditions wherever they show up in our lives. Naming them early and often hinders the development of the “split-self” where we live publicly one way but privately nurse other shame-inducing habits. And when we are more able to identify these features in ourselves, we may also find that we can identify them in others as well. While we are not responsible for the abuse perpetrated by others, complicity with abusive behavior (failing to respond to evidence of abusive behavior, allowing cover-ups, etc.) does stand as judgment on us.

Let us acknowledge that we are not so different, that “treatment” must start first in our own hearts so that we can help others before abuse takes place.

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What advice to give those who love addicts?


I’m working on a project to help those who are loving and living with addicts. As you can imagine, the being the loved one of an addict is difficult. It is like watching a slow-motion crash over and over again, just hoping that it ends differently. It is hoping for change and yet hopeless at the same time. It is a time of confusion and pain. “Should I try ‘tough love’ or should I give her another chance?”

So, if you are in relationship with an addict and looking for more help and a bit of sanity…what would you want to read about? What would be helpful to you?

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New book of meditations for counselors by Diane Langberg


In our Lives FirstI want to point out and recommend a new collection of meditations designed for counselors and written by Dr. Diane Langberg. This ebook In Our Lives First: Meditations for Counselors (Kindle version first, Nook version to follow) consists of 40 meditations, each with quotes from some of Dr. Langberg’s favorite authors and with questions for you to ponder.

Dr. Diane Langberg (pictured above in the banner of this blog) is a practicing as a psychologist for the past 4 decades. Regular readers of this blog will know her as one of the leading experts in all things related to PTSD, trauma recovery, and christian counseling. For years she has been writing books and articles as well as speaking around the world on matters near and dear to her heart. For those of you familiar with Dr. Langberg, you may recognize some of the stories and ideas in the meditations. Many of these have appeared in some form in her Christian Counseling Today column or in her lectures.

If you are a people helper (professional or lay; clinical or ministerial) and have ever felt burned out by the work you do, I highly recommend these meditations. As Dr. Langberg tells us, the work must be in us first.

*******

Bias alert: I helped edit this volume. I do not gain any monetary benefit from sales. 

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The Power of a Counselor’s Words: Guest post over at biblical.edu


I’ve been thinking and musing about the power we counselor’s wield with our words. To be honest, I do so without always being aware of the impact. It is so easy to say, “that’s abusive” to a victim with the idea that I am validating her experience without realizing I have just crushed another part of her life.

So, if you want to read some of these musings and a gentle corrective to those of us who call ourselves biblical counselors, click here to find the blog I posted for October 18, 2013.  [posted prior to leaving for South Africa]

 

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Pastoral Counseling for Sex Offenders: 3 Dos and 3 Don’ts


As the church does a better job in understanding the epidemic of sexual victimization (1:3 women, 1:5 men report unwanted sexual contact by age 18), the church also faces the challenge of understanding how to care for sex offenders in the community. Gone (hopefully!) should be the days where a congregation just ignores offenders and acts as if their sins are in the past needing no further follow-up. And we don’t want to swing to the other extreme of making it impossible for sex offenders to be part of the church community. Rather, the church will best represent Christ to victims AND offenders when it exemplifies the grace of limits to offenders.

The local pastoral counselor (whether in the church or in a para-church organization) will be called upon to participate in the care and counsel of a sex offender. In preparation for this eventuality, every pastoral counselor should embark on their own continuing education. Read books (start with the difficult book Predators by Anna Salter), meet your local ADA who prosecutes sex crimes and find out what is required of offenders after they leave prison, find local clinicians who specialize in treating the various kinds of offenders (e.g., adolescents, adults, Internet based, those who have been incarcerated, etc.)

Dos and Don’ts

After improving your understanding of the nature of sexual offending and the available resources, consider these three dos and don’ts in order to avoid some serious pitfalls

  • Do treat them as fully bearing the image of God, just as you would a victim of a sex crime. Your relationship with the offender should not be a barrier to their ongoing growth and sanctification. Do you share the same mercy and grace as you would to someone you may feel more compassion? Do you see them as less human? Your compassion should lead you away from an adversarial or judgmental approach to them (this does not mean you won’t be firm or even skeptical!). Accusations, no matter how accurate, rarely lead to transformation in another. Instead validate their feelings and experiences. They will have lost much: friends, family, finances, standing. While it came at their own hand, you surely want to validate this experience.
  • Don’t treat all sex offenders the same. Recognize differences between adolescent and adult offenders, Internet only offenders and direct contact offenders. You do not want to have a one-size-fits-all approach for supposed fairness reasons. If you don’t have training in understanding these differences, do not assume you already know how to counsel these individuals. Get training, supervision, and consider referrals.
  • Do assess on a continual basis. As with all clients, a competent counselor never stops assessing for treatment readiness, commitment to change and growth, commitment to the grace of restriction, insight and more. Does your client show a growing evidence of empathy towards victims and the community? Does your client evidence a thirst for community supports and accountability (vs. passive acceptance)? Does your client give evidence of being solely focused on personal experience; give evidence of resistance and bitterness that others do not offer blanket trust?
  • Don’t use words, time, or other factors in determining growth and repentance. Far too frequently, churches use the right words, a few tears, and the passage of time to indicate when they reduce oversight over an offender. These are not good indicators of change! In addition, do not confuse repentance with a requirement for reconciliation. Do not neglect the matter of restitution but do not hold requirements of victims to return to a former level of intimacy with the offender. Not all that is broken in this life can be fixed in this life. Do not fall prey to the fantasy that all things are restored and reconnected in this life. Yes, our God can work miracles, but he also gives grace to us to continue with our thorns in the flesh.
  • Do set specific goals. Whenever we provide counseling for chronic issues, it helps to set goals that can be evaluated even as there may be a long road still to go. A competent counselor agrees upon goals with a client. Some of these goals might include (a) growing in empathy for others, being able to sit with the experience of others without bringing up one’s own, (b) deepening Gospel understanding about sin and impact of evil without either despair or superficial repentance, and (c) accepting limits and little trust as a way of life.
  • Don’t be caught off guard by common concerns of the offender. In my experience, offenders often have these questions that repeat on a fairly regular basis: Where can I worship? When can I come to church? Why can’t I worship with my family? When will I be done and be treated like anyone else? Doesn’t [victim] bear some blame? Why does [victim] get to make decisions about my worship? Why am I treated as a leper?  These questions are important and being prepared for them means the counselor can more likely respond with compassion and clarity. This can only better serve the offender and reduce the bitterness that comes from unanswered questions.

 

Additional links to check out:

1. Church Ministry to Sex Offenders 

2. Sex offenders vs. Sex Abusers?

3. Search “sex offender” in search box in the upper left for more blogs on this topic

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Filed under biblical counseling, christian counseling, christian psychology, Uncategorized

Study Global Trauma Recovery Online!


Dr. Langberg and I are forming our next cohort interested in studying global trauma recovery principles and practice. If you have thought about getting such training, now might be a good time! Check out this link to our website where you can find descriptions/objectives of courses in the series as well as application materials (see links on the right of the hyper-linked page)

 

If you aren’t sure about doing the whole series, just try our introductory month-long course. You can get graduate credit gtc-logoor 40 hours of CEs for just $500. Here’s a few more details:

 

 

  • CEs are NBCC approved
  • Class runs November 9th to December 14th (time off for Thanksgiving)
  • Workload is about 10-12 hours per week (readings, discussion boards, brief response papers)
  • 4 required live 1 hour web conference to discuss material with the professors
  • Focus of the class is to explore psychosocial trauma in international settings

 

 

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