Attitudes and Beliefs Reflection: Exploring Divine Relationship and Counselor Bias
Violet Roberts
Liberty University
CEFS501 Ethical and legal issues in counseling
Dr. Arleezah Marrah
March 30, 2025
2ATTITUDES AND BELIEFS REFLECTION: DIVINE RELATIONSHIP AND COUNSELOR BIAS
Abstract
This paper reflects on three challenging counseling scenarios through the lens of
personal values and the hermeneutic of divine relationship. The issues explored include
counseling a woman who has chosen to have an abortion, a man convicted of pedophilia, and a
man convicted of domestic violence. By examining personal reactions, the origins of these
beliefs, and planning professional responses rooted in Christian worldviews and ethical codes,
the reflection aims to promote self-awareness, professional growth, and theological integration.
The paper includes insights from recent peer-reviewed research to support ethical and
compassionate counseling across diverse populations.
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Attitudes and Beliefs Reflection: Exploring Divine Relationship and Counselor Bias
Reaction
Three client scenarios from the Attitudes and Beliefs Inventory evoked the strongest
reactions: a woman who has decided to get an abortion but wants to process her feelings, a
man convicted of pedophilia and court-ordered for counseling, and a man convicted of
domestic violence. Each situation triggered strong and complex emotional and ethical
responses, revealing inner tension between personal values and professional responsibilities.
In the case of the woman who had an abortion, my reaction stemmed from a previous
situation were I became pregnant from an asault. this became an option for me for only a
moment but because I have strong belief in life. As a Christian, I value the sanctity of life, and
this belief initially caused discomfort when imagining providing support to a client who made a
decision I disagreed with. Similarly, when considering counseling a man convicted of pedophilia,
my immediate response was marked by strong moral repulsion. and I could only think of the
lasting consequences the child victim faces. The seriousness of harm caused by this behavior
presents a significant emotional barrier. Lastly, the scenario involving a man convicted of
domestic violence stirred feelings of anger and protectiveness toward victims. This response
was influenced by both personal experiences and professional training on the profound impact
of intimate partner violence.
Johnson (2020) gave me an angle that changed the way I initially thought with the
additional theological model of restoration and relationship with God. As God's image-bearers
and potential recipients of redemption, his pointless act reminded us that everyone deserved
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grace, no matter what they had done in their past. Instead of focusing on judgment, the model
supported a counseling approach allowing for healing and change, which pushed against my
tendency to respond primarily with moral high ground.
Response
Upon reflection, I recognized that my beliefs about abortion, pedophilia, and domestic
violence were shaped by personal experiences, religious teachings and family values that
emphasized justice and the protection of the vulnerable. These foundations strongly influence
my present reactions, especially when confronted with clients whose actions conflict with those
values.
Further reflection brought to light how personal trauma may also influence my
reactions. Brown (2023) discusses how counselors with a history of domestic violence face
unique challenges in maintaining boundaries and managing emotional triggers, which require
heightened self-awareness. Likewise, Smith (2022) explains that personal trauma can be both a
source of empathy and a potential vulnerability in therapeutic settings. These insights helped
me understand that some of my emotional responses are rooted in values and unresolved
experiences.
Johnson’s (2020) framework on divine relationships encouraged me to reconsider some
of these beliefs. Rather than viewing support for clients with serious offenses as compromising
my convictions, the model suggests that offering empathy and grace is consistent with the
5ATTITUDES AND BELIEFS REFLECTION: DIVINE RELATIONSHIP AND COUNSELOR BIAS
nature of divine love. It reframes compassion not as an endorsement but as a pathway toward
redemptive healing, aligning with a faith-based approach to counseling that integrates truth and
love.
Action/Christian World View
Looking ahead, I recognize the importance of developing practices that support my
professional integrity and emotional well-being, particularly when working with clients who
reflect elements of my trauma history. Based on the findings by Brown (2023) and Smith (2022),
one action step is to seek regular supervision to process complex cases and avoid burnout. I also
plan to incorporate regular self-reflection, such as journaling and prayer, to remain aware of
how my emotional experiences influence my therapeutic work. I will also bring up my feelings
and reactions in my personal therapy sessions without breaking confidentiality.
A core moral principle I will uphold is the pursuit of justice, understood as treating all
clients with fairness, dignity, and care regardless of their past. I also reflect on my own personal
beliefs and try to put myself in another's shoes. How would I like to be treated if this were me?
The Justice principle supports ethical and respectful treatment of all individuals while
maintaining boundaries that ensure safety and accountability.
The divine relationship theme of reconciliation complements this principle well. Johnson
(2020) describes reconciliation as God's ongoing work to restore relationships between
humanity and Himself, there has to be a reminder that this may include those who have done
horrible behaviors. As a counselor, I see my role as participating in that redemptive process. This
may involve guiding clients toward personal healing, accountability, and growth. Even in difficult
6ATTITUDES AND BELIEFS REFLECTION: DIVINE RELATIONSHIP AND COUNSELOR BIAS
situations, I aim to reflect God’s love and hope by offering a safe space where change is
possible.
Embracing this theological model enhances my ability to serve ethically and
compassionately. Counseling becomes more than a professional task it becomes a way to
partner with God in the restoration of broken lives, including my own and those I serve.
Conclusion
This reflection process has sharpened personal awareness of how personal convictions
and life experiences shape the counseling practice. By identifying strong reactions and tracing
them back to specific values and trauma. Rather than let those factors hinder the ability to
serve clients by choosing to examine them through theological and professional frameworks.
Reorienting personal perspectives and embracing the divine relationship model helped me
realign my faith with my ethical obligations. I will approach even the most challenging cases
with integrity and hope by staying actively engaged in supervision, staying in therapy with a
personal therapist, maintaining healthy boundaries, and drawing from my spiritual foundation.
Through intentional reflection and action, and being committed to becoming a counselor who
embodies truth, grace, and Christlike restoration.
References
Brown, K. M. (2023). How domestic violence counselors with personal histories of
trauma navigate boundary management and self-care [Doctoral dissertation, St.
Mary’s University]. ProQuest Dissertations Publishing.
https://commons.stmarytx.edu/cgi/viewcontent.cgi?article=1049&context=dissertations
7ATTITUDES AND BELIEFS REFLECTION: DIVINE RELATIONSHIP AND COUNSELOR BIAS
Gunter, J., Bakunina, N., & Levandowski, B. A. (2020). Abortion attitudes, religious
and moral beliefs, and pastoral care among Protestant religious leaders in
Georgia. Journal of Religion and Health, 59(3), 1387–1403.
https://doi.org/10.1007/s10943-020-01002-w
Hardeberg Bach, M., & Demuth, C. (2018). Therapists' Experiences in Their Work
With Sex Offenders and People With Pedophilia: A Literature Review. Europe's journal of
psychology, 14(2), 498–514. https://doi.org/10.5964/ejop.v14i2.1493
Jahnke, S., Schmitt, S., & Hoyer, J. (2023). The effectiveness of educational
interventions for mental health professionals to reduce stigmatization of people with
pedophilia: A systematic review and meta-analysis. Trauma, Violence, & Abuse.
Advance online publication. https://doi.org/10.1177/15248380241262286
Johnson, J. (2020). A hermeneutic of divine relationship: Implications for the
education and training of Christian marriage and family therapists. Christian Higher
Education, 19(4), 235–253. https://doi.org/10.1080/15363759.2019.1687051
Sharma, A., Dwyer, C., & Jackson, S. (2023). Integration of religious beliefs and
faith-based resources in domestic violence services: A systematic review. Journal of
Interpersonal Violence. Advance online publication.
https://doi.org/10.1177/26330024241246810
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Smith, K. L. (2022). Domestic violence: Lived experiences of female counselors
[Doctoral dissertation, Walden University]. Walden Dissertations and Doctoral Studies.
https://scholarworks.waldenu.edu/dissertations/17146
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Appendix
Attitudes & Beliefs Inventory*
Directions: Using the scale below, rate each item to indicate how comfortable you would be
working with this population or problem.
5= Very Comfortable 4= Somewhat Comfortable 3= Comfortable
2= Somewhat Uncomfortable 1= Very Uncomfortable
3 1. A person with fundamentalist religious beliefs.
5 2. A woman who says that if she could turn her life over to Christ she would find peace.
3 3. A person who shows little conscience development, is strictly interested in his/her own
advancement, and uses others for personal gain.
3 4. A gay or lesbian couple wanting to work on conflicts in their relationship.
3 5. A man who wants to leave his wife and children for the sake of sexual adventures with
other women.
3 6. A woman who has decided to leave her husband and children to gain independence.
1 7. A woman who has decided to get an abortion but wants to process her feelings
around it.
3 8. A teenager who is having unsafe sex and sees no problem with the behavior.
3 9. A high school student who is sent to you by his parents because they suspect he is
using drugs.
3 10. A person who is very cerebral and is convinced that feelings are a private matter.
2 11. A man who believes the best way to discipline his children is through spanking.
3 12. An interracial couple coming for premarital counseling.
3 13. A high school student who believes she is a lesbian and wants to discuss how to
“come out” to her parents.
3 14. A gay or lesbian couple wanting to adopt a child.
3 15. A man who has found a way of cheating the system and getting more than his
legal share of public assistance.
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2 16. A woman who comes with her husband for couples counseling while maintaining
an extramarital affair.
2 17. A man who believes internet sex can be a creative way to express sexuality.
3 18. A couple who believe that sex with multiple partners is okay.
1 19. A man convicted of pedophilia and court-ordered for counseling.
3 20. A woman who makes her living as an exotic dancer.
1 21. A man convicted of domestic violence.
2 22. A woman whose children have been removed by Child Protective Services.
3 23. A man recently released from jail after serving a sentence for rape.
2 24. A man with terminal cancer who wants to discuss stopping all treatment to hasten his
death.
3 25. A woman who believes in an egalitarian marriage.
*Modified from Corey, G., Cory M.S., & Callanan, P. (2011). Issues and ethics in the helping
professions, (8th ed.). Brooks/Cole.
