Tag Archives: Christian counsellor

Biblically oriented professionals and caregivers

From a Christian perspective, biblically oriented professionals and caregivers are encouraged to pursue excellence in all things. The apostle Paul exhorts Timothy,

“Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth” (2 Tim. 2:15 nasb).

The role and identity of Christian counselor involves significant responsibility and rightfully so. The mental-health world is watching, some seeking to undermine what is accomplished and some intrigued and attracted to the reality of Christ in the movement. The challenge is to consistently demonstrate sufficient credibility, professionalism, and counseling excellence in order to ensure a seat at the table. To accomplish this task, those who offer services should always endeavor to offer their very best.

Eric Scalise

References

Corey, G., Corey, M. S., & Callanan, P. (2003). Issues and Ethics in the Helping Professions (6th ed.). Pacific Grove, CA: Brooks/Cole.

Kirkpatrick, D. L. (1994). Evaluating Training Programs: The Four Levels. San Francisco, CA: Berrett-Koehler.

Luke, R., Solomon, P., Baptiste, S., Hall, P., Orchard, C., & Ruckholm, E. (2009). Online interprofessional health sciences education: From theory to practice. The Journal of Continuing Education in the Health Professions, 29 (3), 161–169.

Wilcock, P. M., Janes, G., & Chambers, A. (2009). Health care improvement and continuing interprofessional development to improve patient outcomes. The Journal of Continuing Education in the Health Professions, 29 (2), 84–91.

The Popular Encyclopedia of Christian Counseling, General Editors: Dr. Tim Clinton & Dr Ron Hawkins

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Paraphilia – sexual deviations or unusual fantasies

Paraphilic disorders

Paraphilias, or sexual deviations, are defined as unusual fantasies, urges, or behaviors that are recurrent and sexually arousing. In fetishism, inanimate objects (e.g., shoes) are the person’s sexual preference and means of sexual arousal. In transvestism, the recurrent wearing of clothes of the opposite sex is performed to achieve sexual excitement. In pedophilia, an adult has sexual fantasies about or engages in sexual acts with a prepubertal child of the same or opposite sex. In exhibitionism, repeated exposure of the genitals to an unsuspecting stranger is used to achieve sexual excitement. In voyeurism, observing the sexual activity of others repeatedly is the preferred means of sexual arousal. In sadomasochism, the individual achieves sexual excitement as either the recipient or the provider of pain, humiliation, or bondage.

The presence of such atypical sexual behaviors or interests is not considered a disorder in DSM-5. A diagnosis of paraphilic disorder is considered if a person feels distress about a sexual interest (not merely from societal disapproval) or is involved with another person who is not able or willing to give consent or is distressed about such an interest. A paraphilia that causes distress to the individual or entails harm or risk of harm to another is classified as a paraphilic disorder in DSM-5. The causes of these conditions are generally not known. Behavioral, psychodynamic, and pharmacological methods have been used with varying efficacy to treat paraphilic disorders.

Encyclopaedia Britannica

Paraphilia

First coined by Wilhelm Stekel in the 1920s, the term paraphilia is derived from two Greek words — para, meaning “beside,” and philia, meaning “friendship” or “love.” In psychological and medical fields, the term has been used to describe sexual practices that are beside or outside the norm for sexuality. The sexologist John Money was the first to list various types of paraphilias (Money, 1986). Dr. Money sought to normalize them, or create nonjudgmental ways of talking about them.

A significant divide exists between Christian and secular counselors regarding what is sexually normal. Christians, based on their understanding of biblical sexuality, consider any sexual activity outside of God’s commandments, including paraphilias, to be deviant. For example, until 1973, homosexuality was considered to be a paraphilia.

Even within the secular scientific community, there is disagreement about what is normal sexually. In general, paraphilias are considered to be sexual behaviors that involve

• non-human objects,

• the suffering or humiliation of oneself or one’s partner,

• children, or

• nonconsenting persons.

In the current version of the Diagnostic and Statistical Manual of Mental Disorders (DSM), a paraphilia is not diagnosable as a disorder unless it causes distress to the individual or harm to others. The draft of the 5th edition of the DSM adds a terminology distinction between the two cases, stating, “Paraphilias are not ipso facto psychiatric disorders,” and defining paraphilia disorder as “a paraphilia that causes distress or impairment to the individual or harm to others.”

Assessment. The DSM includes these categories of behaviors as paraphilias:

• Exhibitionism: the recurrent urge or behavior to expose one’s genitals to an unsuspecting person or to perform sexual acts that can be watched by others.

• Fetishism: the use of inanimate objects to gain sexual excitement. Partialism refers to fetishes specifically involving nonsexual parts of the body.

• Frotteurism: recurrent urges of behavior of touching or rubbing against a nonconsenting person.

• Pedophilia: strong sexual attraction to prepubescent children.

• Sexual masochism: the recurrent urge or behavior of wanting to be humiliated, beaten, bound, or otherwise made to suffer for sexual pleasure.

• Sexual sadism: the recurrent urge or behavior involving acts in which the pain or humiliation of a person is sexually exciting.

• Transvestic fetishism: arousal from wearing clothing associated with members of the opposite sex.

• Voyeurism: the recurrent urge or behavior to observe an unsuspecting person who is naked, disrobing, or engaging in sexual activities, or who is engaging in activities usually considered being of a private nature.

Under Paraphilia NOS, the DSM mentions telephone scatalogia (obscene phone calls), necrophilia (corpses), partialism (exclusive focus on one part of the body), zoophilia (animals), coprophilia (feces), klismaphilia (enemas), urophilia (urine), and emetophilia.

The Popular Encyclopedia of Christian Counseling, General Editors: Dr. Tim Clinton & Dr Ron Hawkins

 

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Preceding

  1. Happiness mapping and getting over gender mapping
  2. Study says highlighting gender leads to stereotypes
  3. Leaven 
  4. Could it be that we are living in the Last Days

 

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Maintaining a positive perspective in life

Maintaining a positive perspective in life is not about the absence of problems in our lives, but has to do with the way we handle the difficult situations we face every day. Successful decision making depends on our ability to effectively handle stress and conflict. This is the reason why people seek counseling to begin with—life has become so difficult or problematic that they are unable to make rational decisions. They come to counseling to be relieved of their suffering (Clinton & Ohlschlager, 2002)

Purpose. The purpose of this step is to help clients evaluate the best way to solve their problems and make good decisions (Cormier & Cormier, 2008). Most clients know about the problems they face but are simply unable to solve their problems without help. Counselors help their clients determine the best way to go about solving the problems that brought them to counseling in the first place.

Eight-Step Plan. It is important to recognize that although there are many plans to help clients make decisions, the will of God for their lives takes precedence above all else. Teaching clients to listen for the voice of God in their lives and to look for his leading will help first and foremost when making important life decisions. Corey, Corey, and Callanan (2007) have also developed an eight-step procedure to help clients in the decision-making process.

1. Identify the problem, including its ambiguity.

2. Outline the various elements and potential issues of the problem.

3. Review the relevant ethical codes that apply in the matter.

4. Know the applicable laws and regulations affecting the issue.

5. Consult with your client and with knowledgeable colleagues.

6. Consider possible and probable courses of action.

7. Define the consequences of various courses of action.

8. Decide on the best course of action for you and your client.

Core Components. There are several core components to problem solving and decision making. When training clients how to effectively solve problems, the GRACE acronym offers people a proven and successful five-step model.

Goals. It is difficult for clients to make decisions if they are unsure of their goals. Helping clients set meaningful, achievable goals will give them the confidence they need to begin making more and better decisions in their lives.

Resources. Providing a list of resources to clients such as books, articles, homework, or online assessments will give them the tools they need to effectively solve their problems and achieve their goals.

Alternatives. Many clients are cognitively unable to successfully navigate their way through the normal decision-making process. Providing alternatives and other problem-solving options for clients will help them stay grounded and feel empowered to make decisions.

Commitment to action. Talking about problems all day does not do anything to help solve them unless there is a plan in place to act.

The Popular Encyclopedia of Christian Counseling, General Editors: Dr. Tim Clinton & Dr Ron Hawkins

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Effective use of prayer in counselling

The effective use of prayer in counseling begins with understanding the nature and function of prayer. Merriam-Webster’s defines prayer as “an address (or a petition) to God or a god in word or thought” and the act of praying as “to entreat, implore, often used as a function word in introducing a question, request, or plea.” However, a Christian understanding of prayer assumes an intimate relationship with God (such as fellowship with God, resting in God, communing with God, etc.) and is usually expressed in a conversation with God (such as worshipping, praising, confessing sins, requests, etc.). Prayer is an expression of worship and dependency on God, and it unleashes the power of the Holy Spirit.

Though much of psychology has often dismissed the role of prayer in counseling, studies conducted on the psychological effects of prayer have identified several themes: Prayer has been found to be associated with a personal feeling of well-being and a greater sense of significance and purpose in life. Prayer has also been shown to help clients in coping with pain and medical problems and even to have an effect on physical health (McCullough & Larson, 1999; McMinn, Ruiz, Marx, Wright, & Gilbert, 2006; McMinn, 1996).

When attempting to help a person through a problem or difficulty, a Christian counselor instinctively asks the question, what is the role of prayer? I suggest a three-fold role of prayer in counseling: (a) praying as the counselor for the client, (b) directing the client to pray for himself or herself, and (c) praying for the actual healing process.

Prayer by the Counselor. When a counselor invokes God’s presence and power to solve a problem, healing takes on a divine dimension. Paul prayed for those he sought to help (see 1 Cor. 1:3; Phil. 1:4; 1 Th. 1:2), and he asked for prayer as he attempted to minister to others (see Rom. 15:30; 1 Th. 5:25; 2 Th. 3:1). A counselor should pray for insight into the person and the difficulty he faces, and then he should pray for clarity of mind to properly diagnose the problem. Next, he should pray for wisdom to determine the solution(s) that would help the client and ask for God to lead him in the counseling process as he uncovers more truth about the issues at hand. The counselor should be yielded to the Holy Spirit so, when changes in the direction of therapy arise from the counseling conversation, prayer will help lead to a successful solution.

Some skeptics feel that the counselor should not ask for God’s divine intervention, or miracles, because prayer cannot upset or overrule the natural world. They believe natural laws are the controlling power of life’s events, and praying for divine help could not override or abdicate any law of nature without throwing the entire system into chaos. Christians, though, believe that the natural world is created by God for his honor and glory. He has the ability to step into time and space, and indeed, the Scriptures promise that he delights in intervening

The Popular Encyclopedia of Christian Counseling, General Editors: Dr. Tim Clinton & Dr Ron Hawkins

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Tasks, equipment of and guidance for Christian counsellors

Professor and author J. I. Packer summarizes the responsibility of clients and counselors to the Scriptures:

What is called for now … is the humility which bows before the Scriptures and accepts them as instruction from God. They are God preaching, God telling, God talking, God instructing, God setting before us the right way to think and speak about Him. The Scriptures are God showing us Himself: God communicating to us who He is and what He has done so that in the response of faith we may truly know Him and live our lives in fellowship with Him (Packer, 1995, p. 16).

Counselors must know the Bible. In knowing Scripture well, we are equipped to impart to others the resources they need to be set free from the idolatries and bondage that contribute to the brokenness in the human community.

Christian counselors who know the Bible well are equipped with special wisdom. Paul speaks of that wisdom when he reminds Timothy,

“From infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Jesus Christ” (2 Tim. 3:15).

Paul reminds us that wisdom given by God as a gift through Scripture and supernatural endowment has the special benefit of providing direction in the midst of difficult challenges (2 Tim. 3:16). This wisdom gives counselors insight to discern the proper time, the proper procedure, and the proper message to share with clients. Christian counselors pray for the direction that is the fruit of God-given wisdom. Wisdom provides guidance for counselors as they seek to develop an intervention that is appropriate for specific clients. As counselors use Scripture in a variety of ways, they do well to follow Paul’s directions to provide warnings, encouragement, support, and patience (1 Th. 5:14).

Paul goes further in his instruction to Timothy, citing four specific uses of Scripture that Christian counselors will find useful (2 Tim. 3:16–17).

First, Christian counselors experiencing the direction of divine wisdom will know when it is time for the use of doctrine to teach truth about the nature of God, people, and situations. There are times in counseling when truth must be spoken into the lives of clients for the purpose of instruction designed to produce growth or to confront sin and error. Scripture thoroughly resources the Christian counselor for such a task.

“The one who trusts the Bible knows what God did, does, and will do, what God commands, and what God promises. This confidence produces liberated living—living, that is, which is free from uncertainty, doubt and despair” (Packer, 1995, p. 41).

Second, Christian counselors utilizing doctrine in their interaction with clients will discover errors in thought and habituated, sinful patterns of behavior that need to be reproved. To reprove is to point out to clients that they are thinking or behaving in ways that do not meet the requirements of godliness and truth in Scripture.

The Popular Encyclopedia of Christian Counseling, General Editors: Dr. Tim Clinton & Dr Ron Hawkins

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