Category Archives: counseling skills

The practice of unlicensed counseling


The practice of counseling, therapy, psychotherapy and other related terms is restricted to those with proper licensing in most, if not all, US states. Makes sense on most levels, right? You wouldn’t want to go to an unlicensed doctor for your appendectomy. In opposition to Holiday Inn’s ads, you wouldn’t want just anybody doing professional work on you. License control is supposed to protect the public from harm. Bad docs and bad therapists should lose their license and not be allowed to practice.

But with counseling and therapy, it gets a bit sticky. Lots of different professions do similar activities. Unlike surgeons, you have people from widely divergent schools of thought and training doing very similar things. LCSWs, LSWs, LMFTs, Psychologists, Psychiatrists, LPCs all do talk therapy. They all diagnose and intervene per their view of what is wrong and what needs to change (thoughts, behaviors. feelings, etc.).

And it gets stickier. Pastors, clergy, and religiously trained individuals do many of these as well. While they may not give DSM or ICD9 diagnoses and bill insurance companies, they do talk therapy with people who are depressed, anxious, angry, on the verge of divorce–just like all of those licensed people above.ย  In my world, there are pastoral counselors, biblical counselors, pastors who counsel, christian counselors, etc. Most of these in PA are not licensed by any body. (In PA we don’t have a pastoral counselor license as some states do.)

In an effort to tighten controls, there is a state effort underfoot (HB 1250) to tighten who can practice as a counselor. There were already controls but now the new bill would disallow someone like myself to hire or supervise an unlicensed (but in my opinion competent) person UNLESS they were actively in the process of becoming licensed.

Why does this matter?

1. There are many competent people doing counseling related work that are not licensed (nor could they be since their training is of a religious or pastoral nature). Should the state control these individuals? Right now they haven’t been actively going after these folk. The law will continue to remain vague: Here’s the restriction for LPC practice:

Only individuals who have received licenses as licensed professional counselors under this act may style themselves as licensed professional counselors and use the letters “L.P.C.” in connection with their names. It shall be unlawful for an individual to style oneself as a licensed professional counselor, advertise or offer to engage in the practice of professional counselor or use any words or symbols indicating or tending to indicate that the individual is a licensed professional counselor without holding a license in good standing under this act. [underline indicates new change in this paragraph]

Who decides what “engage in the practice of…or use any words…” constitutes? Obviously, one cannot intentionally lie but does the term therapy indicate a license?

2. There are many who provide pastoral care who are not ordained clergy. They have graduated from seminary-based programs that are not professional counseling programs. Yes, the current standard makes clear that it does not seek to limit the work of those acting under the legal auspices of a religious institution (i.e., are ordained by the church). But, should the state regulate those who provide biblical counsel but are not ordained? As long as these individuals make clear (informed consent) what it is they do and what they do not do, shouldn’t they be able to make a living? Research indicates that lay people can have tremendous success in helping those with depression and anxiety.

I’m all for protecting the public. But while licenses limit who gets to perform certain duties, it does not eliminate unethical or harmful practice. Further, much of psychotherapy is art as well as science. Artists can learn their trade in a variety of locations. What we need to do is to make sure the public can clearly identify the kind of counseling (and limits of) each counselor does. Second, those who provide biblical counseling ought to have some authoritative body. It would be great if they were recognized and “licensed” by denominations or organizations (e.g. the AACC who is trying to do this).

But I would hate to see the many seasoned, unlicensed counselors lose their ability to ply their trade.

That raises a question of analogy. Can anyone make a legal living cutting hair for a fee without a license?

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Teaching style and outcomes


My seminary, Biblical Seminary, focuses on teaching excellence when choosing new professors. We want teachers who are experts in their field but who can also teach. Hence, we had a daylong seminar yesterday about teaching adult learners. We discussed and explored a number of things (e.g., what do adult learners want, how do they best learn, the uses and limits of PowerPoint, etc.). But this one line stuck with me that I have re-written to apply to my own field:

Does how you teach counseling courses model the kind of counseling you wish your students to emulate?

For example. If humility and dialogical/interpersonal factors are big in counseling, do we teach that way or do we just do straight lecture and/or get defensive when others disagree with us?

I think we do a pretty good job with the attitudinal side of things. We try hard to model listening and humility. However, I think I still struggle with the interactive side of teaching. And here’s my defense for that struggle ๐Ÿ™‚

1. Classes I teach tend to be higher order with complex and very specialized content (e.g., psychological testing, psychopathology, reliability, validity, research, ethics, etc. ). Some information has to be delivered by me via lecture.

2. Several of these courses last just 6 weeks. There is no time to meander and muse in these classes.

3. The emphasis on PowerPoint leads to spending inordinate time building quality slides and away from contemplating more interactive learnings.
Despite these complications I’m going to try to pay more attention to hands on learning. I want us to emulate our kind of psychological practice.

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AACC revisited


Not much time today for any significant posting on psychological assessment and/or the AACC world conference I’ve just returned from. 5 Days away from home leaves way too much other stuff to do!

However, here’s one small reaction question I pondered on the plane ride home: Which is better: a conference where I agree with most speakers, OR, one where there is wide diversity and quality of work (and some work that is downright bogus)?

I attend two different counseling conferences. One really scrutinizes speakers and makes sure they are in agreement with the organizing agency. The other seems to let any counselor teach if they can write a decent proposal and outcomes statement. The first one protects from outrageous presentations but most likely limits new voices and/or progressive ideas. The second one gives many ideas an opportunity but the listener bears the responsibility to figure out whether the speaker has any basis for their opinion.

Now, I don’t know this for sure, but I’m guessing the first one suffers from highly critical followers who make sure that no speaker ventures too far from home. And I also guessing that the second group has a large following that does not discern truth from simplistic pop psychology.

So, which is better? The first one rarely ruffles my feathers. The second one has speakers that make me want to scream but alsoย  exposes me to new ideas and research.

As I said, I’m not sure which I prefer. Both tempt me to have arrogant thoughts…which reveals more about me I suppose.

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Engaging Biblical Texts in Trauma Therapy


Today I present my 1 hour CE training at the AACC conference. In this presentation I briefly review (a) complex PTSD and its typical symptom presentation, (b) material from my recently published work on best practices for using Scripture in counseling. Then I consider the particular application to therapy with trauma survivors. The goal is not get individuals to believe the truth but to experience it via the interpersonal relationship of therapy.

If you are interested in more, see the pptx slides I have up on my page “Articles, Slides, Etc.” (# 15 on the list).

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AACC World Conference


the 2009 AACC World Conference begins tomorrow at the Opryland Hotel, Nashville, TN. On Wednesday, I’ll be presenting a 3 hour pre-conference workshop with Dr. Diane Langberg where we explore the counselor’s role in addressing pastoral sexual abuse. The conference proper begins Wednesday night and runs to Saturday evening. During that time I’ll be attending various presentations, meeting with colleagues, attending a meeting about next steps in Rwanda and presenting my own hour long training (Friday afternoon) entitled, “Engaging Biblical Texts in Trauma Therapy”. Check out my articles, slides, etc. page for PPT slides.

If possible, I’ll blog a few extra entries to give you a flavor of what the conference is like. I’m hoping to be able to link you all to the special video to be shown regarding Rwanda and our “ask” card where we will be asking attendees to consider donating to the Rwanda project. I hear they are selling coffee there to benefit our work as well. Can’t wait to buy some more Rwandan coffee.

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Debating the truth with oneself when mad


Listened last night to a Tim Keller sermon on CD on Habakkuk 2:1-5. In it he quoted from Jane Eyre where Jane is in dialogue with Mr. Rochester and herself after discovering that he had deceived her in thinking he was single (if you read the novel you will recall they had fallen in love and were to be married but then she discovers that he was married to an insane woman. In grieve, she is leaving him and he is trying to convince her to stay). Here are a few pieces of her dialog with him and with herself. I find it similar to the kinds of debates hurting people have with themselves–trying to debate with the truth and with their pain. You can get the full text on-line. This is from http://www.gutenberg.com site; chapter 27 for you with hard copies.

“Oh, Jane, this is bitter! This–this is wicked. It would not be wicked to love me.”
“It would to obey you.”
A wild look raised his brows–crossed his features: he rose; but he forebore yet. I laid my hand on the back of a chair for support: I shook, I feared–but I resolved.
“One instant, Jane. Give one glance to my horrible life when you are gone. All happiness will be torn away with you. What then is left? For a wife I have but the maniac upstairs: as well might you refer me to some
corpse in yonder churchyard. What shall I do, Jane? Where turn for a companion and for some hope?”
“Do as I do: trust in God and yourself. Believe in heaven. Hope to meet again there.”
“Then you will not yield?”
“No.”
“Then you condemn me to live wretched and to die accursed?” His voice rose.
“I advise you to live sinless, and I wish you to die tranquil.”
“Then you snatch love and innocence from me? You fling me back on lust for a passion–vice for an occupation?”
“Mr. Rochester, I no more assign this fate to you than I grasp at it for myself. We were born to strive and endure–you as well as I: do so. You will forget me before I forget you.”

And then this…

Is it better to drive a fellow-creature to despair than to transgress a mere human law, no man being injured by the breach? for you have neither relatives nor acquaintances whom you need fear to offend by living with me?”
This was true: and while he spoke my very conscience and reason turned traitors against me, and charged me with crime in resisting him. They spoke almost as loud as Feeling: and that clamoured wildly. “Oh, comply!” it said. “Think of his misery; think of his danger–look at his state when left alone; remember his headlong nature; consider the recklessness following on despair–soothe him; save him; love him; tell him you love him and will be his. Who in the world cares for _you_? or who will be injured by what you do?”
Still indomitable was the reply–“_I_ care for myself. The more solitary, the more friendless, the more unsustained I am, the more I will respect myself. I will keep the law given by God; sanctioned by man. I will hold to the principles received by me when I was sane, and not mad–as I am now. Laws and principles are not for the times when there is no temptation: they are for such moments as this, when body and soul rise in mutiny against their rigour; stringent are they; inviolate they shall be. If at my individual convenience I might break them, what would be their worth? They have a worth–so I have always believed; and if I cannot believe it now, it is because I am insane–quite insane: with my veins running fire, and my heart beating faster than I can count its throbs. Preconceived opinions, foregone determinations, are all I have at this hour to stand by: there I plant my foot.”

Note the way she talked to herself. Note how she reckoned with powerful impulses and yet recalled what was truth for her during sane times. Sadly, most of us do not bother to get to this point in our thinking but continue to listen to our longings and so convince ourself of the truth we wish to believe in.

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ICAT as a new therapy model?


Take any psychotherapies class and you will get your usual dose of the classic models built on grand schemes attempting to explain the meaning of life and human behavior: psychoanalysis (and later versions of object relations), humanist/client-centered, behaviorism, cognitive (and later combinations of the two), and various forms of family systems models. Students in advanced courses may learn a bit about various combinations of these models but usually such classes leave learners picking and choosing a theoretical home–or becoming eclectic by trying to take parts of each model.

But nowadays, models are built not to explain the meaning of life but to show “what works” in therapy. Sometimes model builders stumble onto a technique and then attempt to provide evidence how and why such interventions work. For example, I would classify Les Greenberg’s EFT, Francine Shapiro’s EMDR and Marsha Linehan’s DBT (though DBT has much more robust evidence supporting and has validity whereas Shapiro’s techniques have reliability but lack validity in my mind) as these kinds of models.

Now comes another model to try to capitalize on a number of proven techniques: Integrative Cognitive Affective Therapy. Right now, it seems to be used and studied for the treatment of Bulimia. But, I expect to see it grow over the years to any number of problems (just as DBT is not just used for Borderline Personality Disorder anymore).

What is ICAT? It is an attempt to improve upon the weaknesses of Cognitive-Behavioral Therapy (CBT) while maintaining the robust empirical power of the model. What are CBT’s weaknesses? Stephen Wonderlich says they are “1) a limited view of emotional responding; 2) inadequate consideration of interpersonal factors; 3) insufficient attention to therapist-client relationship; and 4) overemphasis on conscious-controlled cognitive processing.”*

ICAT attempts to improve on CBT by paying very careful attention to emotion, mindfulness, and other aspects of a person’s experience of self and world. Again, Wonderlich describes ICAT as “a collection of interventions drawn from an array of cognitive behavioral and emotion-focused therapies and based on a testable theoretical model…”

ICAT for Bulimia exists in a 21 session form as of now. It focuses on experiencing and identifying key emotions involved in the Bulimic process, making initial changes to eating habits, developing alternative coping mechanisms to deal with distressing emotions, dealing properly with desires, practicing self-regulation and challenging discrepancies between ideal and actual self. What makes it different from CBT is its focus on emotion and collaborative work between patient and counselor.

In many ways, it seems to adapt other model’s focus on validation, affect, mindfulness, and distress tolerance. Over and over it appears that understanding and addressing subtle emotional interpretations of life are the building blocks to changing pathological behaviors.This is not the first attempt to build an affective version of CBT. Some attempted to talk about constructivist CBT but that did not take hold. I suspect this model has a better chance at catching on.

*Wonderlich, Stephen (Summer, 2009). “An introduction to Integrative Cognitive Affective Therapy for Bulimia Nervosa” Perspectives: A Professional Journal of the Renfrew Center Foundation, pp 1-5.

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Disorders of Extreme Stress Not Otherwise Specified (DESNOS)


I recently scanned a book, Healing Trauma(published by Norton in 2003),ย and ran across aย new name (for me) for the problem of complex PTSD–Disorders of Extreme Stress NOS or DESNOS. ย Because many christian counselors are only marginally aware of the research on complex PTSD I’ve decided to give a brief summary here.

The following symptom presentationย may be found in those with prolonged and severe personal abuse (and often starting at an early age):ย 

  1. alterations in the regulation of affective impulses, including difficulty with modulation of anger and being self-destructive,
  2. alterations in attention and consciousness, leading to amnesias and dissociative and depersonalization episodes,
  3. alterations in self perception, such as a chronic sense of guilt and responsibility, and chronically feeling ashamed,
  4. alterations in relationships with others, such as not being able to trust and not being able to feel intimate with people,
  5. somatizating the problem: feeling symptoms on a somatic level when medical explanations can’t be found, and
  6. alterations in systems of meaning (loss of meaning or distorted beliefs)

Some folks include a 7th characteristic: (alterations of perceptions of perpetrator(s).

Check out theย this paper(44 pages long) written on the assessment and treatment of DESNOS. ย Though written for psychiatrists, I found the language easy to understand. The authors do a nice job of helping counselors differentiate between Borderline Personality Disorder and DESNOS. While they recognize significant overlap between the two constellation of symptoms, DESNOS folks tend to experience less relational push/pull (less manipulative behavior) and more push behaviors coupled with more intense sadness and grief.

Counseling work falls (per this paper) into 3 categories: stabilization, trauma processing, and re-integration into their world.

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The danger of “why” questions


Most thoughtfulย counselees want to ask “why” questions. Why do I do what I do? Why did she do what she did? Why am I the way I am? Whyย am I so depressed? Why isn’t my life going the wayย it should or seems toย go for others?ย Counselors too ask “why” questions. Why did you blow up at her? Why is this childย afraid of going to school? And closer to home, why did my clientย drop out of therapy?

On the surface why questionsย seem to want to get to the bottom of things. We assume that if we understand the nature of the problem, we’ll know how best to respond. And there is much truth in this assumption.ย 

But considerย their danger. Some answers to the “why” are so complex that the answer to the “why” doesn’t really point to any one answer. Further, we frequently prejudge the question withย implicit answers (e.g., it is because something is wrong with me…I’m a loser…God doesn’t want me to be happy…I can’t help it that I’m this way…).

Why questions also make us passive. We look for answers; we mull over the “facts.”ย We are less likely to become active toย do something about our situation when we are in a “why…” mode.

Let me suggestย a betterย kind ofย question: What questions

What is happening? What am I feeling/thinking/doing?ย What is it that I want? What do others want? What am I doingย about my situation? What goals do my behaviors emphasize? (this is a why question that forces us to look at our behaviors and see if they match up with our stated desires) What options are before me? Be descriptive rather than interpretive. Notice that why questions jump to interpretationย but seldom activate a person to do what is in their power to do.

Frequently, by asking descriptive “what” questions, we findย itย easier to activate the will andย begin doing something about our situation. In addition, we often come to posthoc understanding of the “why” when we have some distance from the situation.

So, the next time you find yourself stuck in the “why” set of questions, stop and try to ask yourself some what questions instead. Observe the impactย of distancing from the passive whys? Does it help?

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Case consultation by videoconference?


For my counselor readers…how interested would you be in participating in videoconferenced case consultationsย with an expert in your field for the purpose of discussingย client cases with that expert?ย Bear in mind that this kind of activity would have to meet ethical guidelines (e.g., no identifying information about any clients could be revealed, clear distinction that this is consultation and not supervision, etc.), but would you be interested? Would something like this reduce your sense of isolation? ย Considerย answering the following questions:

1. Would you be interested in getting consultation for some of your cases via videoconference (private video exchange with an expert, such as skype or other service)?

2. Would you still be interested if theย videoconference was a group of no more thanย 4 (and everyone got to present something)? If it was a groupย of about 10 and not everyone got to present but all got to participate in the discussion)

3. Would you be willing to pay for such a consultation?ย 

4. If yes to above questions, how frequently would you think you might use this type of service? Monthly? Quarterly? Other?

5.ย Finally, what questions or concerns does this idea raise for you?

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