Counseling Those Who Suffer

Watch: METAMORPH Integrative Counseling Grid

Welcome to the second lecture in week four of counseling 5-6. In this presentation, will focus upon the meta morph integrative counseling grid, which is a tool that has been developed to assist councillors in approaching counseling in a holistic manner and examines non domains of human functioning. As a way of introducing the grid. Minimum morph is a Greek word that is translated as transformation. So already and this name we are pointing to the purpose of the counseling grid. Certainly, we want to use this grid to help our clients with their suffering, the immediate problems that they were having. You will find that many of the approaches that are outlined in the grid will be very helpful to your clients in their immediate situation. But the real goal in this theory of counseling is metamorphic or transformation, is that interior change that occurs through the Holy Spirit and the power of Christ. And this points to the kind of meta theory and assumptions behind the grid. And this points to the kind of meta theory and assumptions behind the grid. As we take apart the details, it will be helpful to look at some of the fundamental assumptions behind it. But before we move any further, make sure that you have downloaded and printed a copy of a metamorphic grid to have in front of you as a reference during this lecture. One key keep in mind is that responsible counseling is based upon an intentional meta theory. This means that counseling is not simply finding some tricks and techniques to use with clients that helps them feel better. But rather that we counsel in a thoughtful and intentional process while drawing upon our worldview. A meta theory helps us apply techniques in a specific way to specific needs for specific people. So the meta theory for the metamorphic grid is based upon a spiritual formation and so care, tradition. The great comes from the historic work of the church. And in an integrative way, draws upon the resources of Psychology and Counseling theories, but with its foundation in spiritual formation and so care tradition. This is a tradition precedes modern psychology and counseling by many centuries. It is the kind of tradition that we see and Paul, when he gives counsel to Timothy and when he encourages Titus, or in the way that jesus drew 12 people apart and taught them very carefully how to become his disciples. As part of its meta theory, the metamorphic creating engages in responsible eclecticism, meaning that it draws upon many theories and techniques, but always in service of a Christian worldview. Are all psychological theories and techniques and constructs created equally. Or all of them friendly or even open to a Christian worldview? No. But many psychological theories and techniques are value-neutral. For instance, if we're drawing from psychology and decided use the empty chair technique. This is value neutral process that can be used by a Christian counselor to do great work in helping a client to unpack their emotions, to deal with grief, or to deal with relational problems they are experiencing with other people. It is important from the beginning to understand that the metamorphic grid is not meant to be a diagnostic tool that divides people in nine ways. Rather, the purpose is for us to be able to look at clients through these mini lenses. The lens of the mind, the emotions. They are transformational goals, their actions, their motivations, thereby or organic life. They're relational life, their spiritual elements, and their history. We are to look at client through each of these lenses, to see a whole person, to see how these areas of human functioning interact in them. And to understand that no area of human functioning is more important than the other, they are all part of a greater whole. You will also notice in the grid that a variety of techniques are employed or suggested. Many of them are inside our techniques. This refers to changes in the heart, changes and the conscience. Changes of attitude, changes in deep habits that drive our lives. Changes in our thought patterns, and changes in our emotions that drive our lives. That is inside our change. This kinda thinking goes back to spiritual formation and the soul care tradition based on the assumption that real change and people comes from a core self change. But the metamorphic RED also draws upon some very useful outside in techniques. Those techniques that provide influences from outside of the person to create interchange. We've already mentioned the central place of redemption and transformation in Christian, Christian counseling. So the metamorphic grid sees redemption and transformation as ultimate outcomes. As you work with them with your clients encounter immediate relief or immediate changes in many areas of their lives? Yes, they will. And we see that has evidence of an early fruit of greater change going on in their labs. A change that comes from the redemption of Jesus Christ and the transformation through grace. Sometimes this process takes many years, sometimes a lifetime, but it is always the outcome that we are aiming for. And lastly, another key principle regarding metamorphic is that it is a tool intended to assist you in learning how to multitask effectively. Don't be daunted by the fact that it has a multi-page document. It is dealing with the complex issues of human functioning. But then so are you as a Christian counselor, you are dealing with many complex issues at once. And the grid is just one more tool to help you in that process. Now notice as you move into using the metamorphic grid, that is an outline based on non domains of human functioning. Each letter stands for an area of human functioning. This is really a system that is intended to help you to develop habits of thought about the way that you see other individuals as clients. So that you begin to consider all of these areas of their lives. Has you work with them? The first m and metamorphose stands for mad. The areas of cognition and thinking and reasoning. The E represents emotions or the clients feelings, moods, and perceptions. The T is for transformational goals and refers to the Core Self. Here, we want to be aware of the ultimate outcomes we have in mind for our clients. A stands for actions, the behavior, the habits, the lifestyle of the client. The second M stands for motivations. This is the volitional life or wheel or the client. Their attitudes, their conscience, and their ability to discern right from wrong. The O stands for organic factors, referring to their physical life, thereby live their overall health. Are is further relational dynamics. This is their community systems, their family systems, their pattern of relationships, and their relational style. The P stands for pneumatic elements. This comes from the Greek word pneuma, or spirit. So we're talking about the life of the Spirit, a person spiritual traditions and practices, their involvement in church, if any. The way they describe themselves AS spiritual persons. Their involvement in spiritual traditions other than Christianity. As the final element. The h stands for their history. Now there are six elements of history undertaken in the grid, which includes a person's developmental history, behavioral history, relational history, spiritual history, physical History, and very specifically, any trauma history they may have experienced. As you're working with your clients. You want to examine all six of these areas as completely as possible. So those are the domains. It is a large but detailed picture of a client that you get by thinking of them in this way. On this last slide, we're going to take a look at the descriptions of the columns that you find on the metamorphic grid. Let's take a moment to examine what each of these include and what they indicate. The first column starting to the left is labeled key domains and issues in integrative Christian counseling. This is the column under which we list the nine domains of human functioning. The mind, emotions, transformational goals, actions, motivations, organic factors, relational factors, pneumatic elements, and history that metamorphose stands for. There's also some additional information in terms of functioning that fall under this column as well. For instance, under the mind, we list related areas. Cognition, thinking, reasoning, and analytical skills. Imagination, presuppositions, and their abilities toward discernment. Additionally, for each domain, there's a key scripture included to help you reflect on the history of spiritual formation and so care related to this area. And to have as a reference and using scripture when you're working with your clients. Column two deals with psychological theories and elements. Using the mind again, has an example. And moving across the grid, there is some background and spiritual formation provided. And in this area of functioning, there are some references to theories such as cognitive behavioral therapy. Cognitive behavioral therapy says, we ought to identify cognitive distortions, faulty assumptions, and automatic negative self talk. That's a good beginning as you think about how to address thinking problems, cognition problems, or recent problems that clients are having. Also, from a very different theoretical perspective, there is a reference to the ad Loria on theories that to address these issues of the mind involves the re-education, a faulty thinking, and gaining access to private logic. From object relations point of view. Addressing issues of the mind involves identifying details of history and representations that feed clients perceptions, attachments, and desires. So for every area of human functioning, there are five to six counseling theory, framework and spiritual formation backgrounds included has a way of thinking about problems. Column three include biblical references. This is intended to be a resource for you in the counseling room. And in preparation for counseling with a client. By looking up specific Bible verses that speak to that particular area of human functioning that you're trying to address. For example, if you're working with a client who's having distorted thought problems and negative self talk, problems that fall into areas of the mind. There are some Bible verses that you might refer to, Proverbs 1412, which speaks to self-deception and faulty thinking. Isaiah 4013 to 14, where the mind of God as compared to human reasoning. Or Romans 86 to eight, where Paul assures us that conversion produces different thinking that is found in a spiritual mind. Column four is a brief synopsis of spiritual formation principles that you might apply to your counseling work based upon the area functioning listed in column one. If we continue with the example of working with clients and they're thinking problems under spiritual formation principles. We would refer to Matthew twenty two, thirty seven, thirty eight. As a reminder that loving God with our whole minds is the primary goal of cognitive activity. Or First Corinthians 211 through 16. The goal of cognitive therapy is to be an avenue for the working of the mind of Christ. Or romans 122, human transformation follows a spiritual pattern that differs from patterns of the world. Finally, for each of the nine areas of human functioning, there are specific techniques and strategies that a Christian counselor might consider using. For instance, when considering the mind, you can try the technique of exploring private thoughts and automatic self talk. In terms of habits of thought, presuppositions, worldly values and attitudes. You could try having them memorize Scripture to help teach Spiritual Foundations for godly thinking and replace faulty thoughts and perceptions. You could have them use journaling to explore ruminations and reactive patterns of thought. There are also some suggestions for using techniques from cognitive behavioral therapy, such as cognitive and covert modeling, thought, stopping, reframing, and identifying cognitive distortions. Will I hope that by reviewing the metamorphic grid, you've been provided with some good background on this tool to begin using it in your counseling work.

Watch: Multi-tasking in Christian Counseling

Welcome to week four of counseling 5-6. And this first presentation on the subject of multitasking in Christian counseling. As you read through the textbooks, one of the key issues you may have found is the challenge we face as Christian counselors to integrate three important areas in our counseling work, psychology, theology, and spiritual formation. So how do we do this? How can we hold all of these important roles together as we do our best to be effective counselors with our clients. The key is to understand that our multiple roles and Christian counseling, or all equally important. Here, you see five roles that every Christian counselor must simultaneously engage in when they're doing the work of counseling. The first role is being a participant, which has to do with the therapeutic relationship. Obviously, we want to carefully avoid over involvement with our clients, but we cannot be so withdrawn so as to not be partners in the process of change in their lives, we need an authentic presence. At the same time, the effect of Christian counselor is an observer through listening, through watching for nonverbal signals. And three, maintaining professional objectivity. And Christian counselors are also engineers. We are continually assessing and adjusting our work to the client's needs. This is especially important for those who are brand new to counseling. For instance, when you first meet a client, you do an initial assessment. You begin to get to know them. But remember that the initial assessment is just that it's the beginning point. Throughout your work with the client. You are assessing and adjusting to that person's progress and to new understandings and revelations that you discover along the way. By the very fact that we call ourselves Christian counselors, that every counselor is also a minister. Our work is an extension of the church, a ministry or the body of Christ. And we are conduits of His grace. And then the last role is that all of us are disciples. For each of us, our counseling work is an act of obedience and service to God. The level of professionalism in Christian counseling is not less than a secular counselor, but really more. The foundational motivation and method of our work is summed up by Paul in his writing to the church at emphasis in effusions, six or seven, serve whole heartedly. Has if you were serving the Lord, not man. That is our approach in Christian counseling. To keep in mind that we have to remember that our first client is always god. And that it is in the name of the Lord. And for the sake of God's Kingdom. That we engage in this ministry of Counseling at all. It is important for us to be pleasantly inflexible with clients. This means we honor to be welcoming, to remain unflappable, but also to tenaciously clean to our core values. To not feel like we have to set aside things that are really important to us in order to connect with clients. It is important to be intentional to not simply go with the flow of whatever works at the moment, but to have an intention or purpose, an intentional vision for your counseling work and for that particular work you're doing with a particular client. We also need to be trustworthy to be humble and to be personally integrated. These are character qualities that a professional Christian counselor must consistently demonstrate. If you're not a person whom your clients will trust, they simply will not disclose much of their personal lives to you. Also, if you are a person who struggles with arrogance, thin clients will feel that they are not really welcomed, that they are not really appreciated, and they won't be able to share from their hearts. On the right hand column are detailed some ways of relating to people that are absolutely necessary. In spiritually sensitive counseling. We need to always be aware of our motives to ask ourselves, what's driving this? Am I doing what I'm doing? And saying what I'm saying? Because it is in the best interest of my client, were to be diligent and constantly refocusing ourselves on what is best for the client. It is also important to be responsive, not reactive. Keep in mind that every person you see in counseling is there because they feel they have no place else to go their own way. Each one of your clients has tried to solve their problems themselves, and it has not worked out. You will very often hear outrageous comments and you will see outrageous behavior. It is important to not be reactive, but to be responsive. If anything. We want to be proactive in helping people in their change process. It is important to not rely strictly on techniques and professional counseling. Techniques are important. But without some careful training and their use, it is hard to help people with their change. Because if techniques alone are the foundation of what you're doing with the client, we are lost. We need substance. Each one of us needs a personal faith and a personal theory of counseling. And so this gives our counseling substance on which we can rely on. And trust are core values in God. Another area. Is our trustworthiness. One of the key ways that trust has demonstrated is when we remain honest, under fire in the face of a client's anger in distress or when we're feeling challenged, we remain honest with them. Finally, a key piece of honesty is self-awareness. To have a sense of our own comfort level and our limits. Our ultimate goal in our professionalism is to demonstrate a Christ-like character. Now that we've talked about some key points and professionalism in spiritually sensitive counseling. Let's review a short assessment map to help us in our work with our client. Continually assess and planets as we work with him, is part of our job. So each time we encounter a client, we should be asking the following question to ourselves. First, does this client to have an accurate sense of self-awareness? Do they seem to know where they are in their progress or where and why they're not changing, and where there are points of resistance. Does this client understand their own involvement in their behavior choices and their responsibility for the consequences they're experiencing. Secondly, does this client to have an accurate awareness of need? Does this person seem to understand where their needs might be? Or, or the grandiose? Do they seem to think they can completely take care of themselves? Or are they completely hopeless and depressed? Do they think they're beyond need? And finally, does this client have unhealthy openness to healing relationships? Is this person willing to be helped? Do they believe they can be help? Take just a few minutes to review these questions again. They will appear again and again in this course because it is a key piece of your work and multitasking in Christian counseling. Now we'll look at building your theoretical math in Christian Council. It is important for the counselor to be quite self-aware of your beginning points, of your theoretical beliefs. And in the way in which you approach clients. Listed here are seven questions that you're encouraged to continually clarify in your own math as you approach the task of Council. The first is to understand your personal worldview, how your practice. What do you believe? What do you not believe? Why do you do counseling at all? The second is to understand your goals for counseling. Do you think of counseling primarily in terms of dealing with clinical symptoms? Or do you think in more global terms of transformational goals? Next, what is your theory of healing? How does healing of the whole person, the mind, the spirit, the body, take place? Do you believe God is an active part of that? How does talk therapy and medication play into your theory? What part does behavior change play? There's also the question of what is your understanding of pain and brokenness? What is your role as a counselor in alleviating suffering? And then this fifth question, how is counseling redemptive? Are you intentional about seeking the Lord's word for your clients through your counseling? Do you seek to use prayer both in and out of the counseling sessions? Does your theory include spiritual dialogue with your clients to the extent that is appropriate and helping to develop them. Next, what is your theory of personhood and personal responsibility? This subject comes up again and again in this course because it is so important. What is your attribution theory? Do you think in terms of people being responsible for their own behavior? That is considered an internal attribution? Or do you believe in people simply being responsive to the systems and the relationships and the people around them. That is called an external attribution. Or are you aware and open to both levels of responsibilities? Since in every case, both internal and external responsibilities are always at work. What are your thoughts in theories related to that question? And what is your understanding of sin and fall in this, in this world? Now the way in which we put together our personal theoretical math has much to do with our temperament, has people. When we think of background elements, we think of training and experience. And how in many ways, our training and experience dictate what we emphasize. For instance, if you've been trained in clinical psychology, you are naturally going to use psychological theories and constructs and techniques as you're beginning points. It does not mean that as a Christian, that you don't consider your theological beliefs and spiritual formation principles, which are beginning point, will likely be where your greatest training, yes. It is also true that your belief system underlies your choice of techniques and your view of a client. So you must ask yourself, what is my belief system on? What is it based? Additionally, within your belief system? How does your sense of right and wrong influence how you understand and set boundaries? Understanding boundaries helps you distinguish them between you and your client, helps you understand what healthy boundaries in an individual might look like. It also helps you got clients in developing appropriate boundaries in their lives. There are several areas of counselor temperament that affect multitasking. We're going to look at three of them has guiding examples, with the first being your personal style. Everyone has a personal relational style. And it does affect how you go about relating to your clients. Some people are naturally supportive, some are more naturally confrontive. This doesn't mean if you were more supportive that you can't be confrontive when you need to or if your mark in front of that, you can't be supportive when it's required. Are you more naturally and encourager or a challenger? Are you a person that finds it very difficult to challenge others? Or do you find it difficult to be empathetic? We typically lead in one direction or the other. So you do need to be aware of what is more natural for you to do. Another important question in understanding your temperament is, do you lean more towards being a tasker or a processor? That is, do you lean more toward tasks such as getting the job done, completing goals, and seeing tangible results? Or are you more interested in the process of building relationships, of connecting with individuals and allowing the goals to occur as they need to. This important dimension will affect how you go about God and clients and saying their goals. But the real key is to realize that your temperament is not the clients temperament. We must be able to discern some of these elements of the temperament and our clients and then learn to balance them with our own as we craft the therapeutic relationship. The third element has to do with your control needs. How controlling are you as a person? For those who have quite low control needs, it may be perfectly normal for you to allow a client to take more control in setting their own goals and in controlling the flow of the therapeutic relationship. We usually see this in Carl Rogers person-centered counseling. For those who feel more comfortable having more control. You're going to want to know where things are going. And you're going to want to have some significant part of the direction the sessions are going. This is typically what is done in behavioral types of counseling or in Albert Ellis's rational emotive behavior therapy. We have another assessment process that we engage in when we counsel, which is called the rate limiting factor. The idea of the rate-limiting factor is a term that McMann barred from the science of chemistry. This is a very simple principle stemming from the idea that in any chemical reaction, what limits the rate of change for the entire process is the slowest change within the process. This principle can be true in the counseling process as well. To the degree that we are able to assess a client's needs and remain aware of our own processes will limit the rate of change that the client has in counseling. So these five levels of self-assessment can be vital. One, to know your client, to, to know your goals. Three, to know your map. For know yourself. And to know that you don't know. We must be constantly assessing where to go next to the counseling process in order to be the most effective with clients. And it is very helpful to repeat these areas of assessment every time you meet with your client to make sure you know where they are at when they come to see you. This helps us to ascertain the following. What sort of progress are they making? Where are they running into obstacles to change? That seems to frustrate them. Where's this client with the beginning goals they set? Are these goals in harmony with the goals that you have for this client? Or do those need to be reassessed at this time? How is your theoretical math applying to this client? How are you feeling about this client has a person when you meet with them. Do you find yourself feeling tension or anchor or something else? What sort of internal signals are you getting about your theoretical map as it applies to this counseling relationship? What are you understanding about yourself? Has a counselor in this particular interaction with a client, are you staying aware of your own limits, fatigue levels, and ability to remain present with the individual. Are you aware of your limits and prejudices in this counseling situation? Are you asking the Holy Spirit to guide you and to help you beyond where your abilities stop. Well, this concludes our presentation on multitasking and multiple assessment. As always, I encourage you to take a few more minutes to review it again, to familiarize yourself even more with these principles.