CHAPTER 13
Christian Integration in Clinical Mental Health Counseling Programs
Shannon Warden & Robyn Simmons
VIDEO
Author Bios
Dr. Shannon Warden is an associate professor at Liberty University’s
Department of Counselor Education and Family Studies. She earned her
PhD in counseling and counselor education from University of North
Carolina–Greensboro and her MA in counseling from Wake Forest University. She has been a
licensed counselor for more than 20 years and counselor educator for more than 10 years. She
regularly supervises student and postgraduate counselors. Her research interests include
creativity in counseling and in counselor education and supervision; joy in work and career;
teamwork in marriage and family; and spiritual integration in counseling and counselor
education.
Dr. Robyn Trippany Simmons received her EdD in counselor education from the University of
Alabama in 2001 and has been a practicing counselor since 1996. She serves as professor and
director of faculty development in the Department of Counseling at the University of the
Cumberlands. Dr.
Simmons has also served in programmatic administrative and leadership positions for much of
her career. Dr. Simmons’ research and clinical interests include sexual trauma, vicarious trauma,
play therapy, and counselor education. She is a licensed professional counselor-supervisor in
Alabama and is a registered play therapist supervisor.
LEARNING OBJECTIVES
After reading this chapter, students will be able to:
1.
Discuss how Council for Accreditation of Counseling and Related Educational Programs
standards, the ACA Code of Ethics, and Association for Spiritual, Ethical, and Religious Values
in Counseling competencies influence wellness, multicultural competence, and spiritual
integration in counselor education curriculum; 2.
Evaluate their personal awareness of wellness, how it relates to spirituality, and how the
wellness model is a foundational principle in the counseling profession; and 3.
Understand how to comprehensively integrate Christianity throughout the program, to include
foundational values and principles of the profession, curriculum development, response to
remediation and other needs of students, and provision of faculty and administrator wellness
needs.
Introduction
Christians are instructed in Ephesians 5:1-2 (New International Version Bible [NIV], 2011) to
“Follow God’s example, therefore, as dearly loved children and walk in the way of love, just as
Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.” Loving
God and Jesus naturally influences Christians to want to love and serve others in similar ways
that God and Jesus love and serve us. This way of being is fundamental to our Christian faith
and naturally should flow into our everyday lives, including, for those of us who are professional
counselors and counselor educators, into our counselor training programs.
More specifically, to love and serve in the broader context of counselor training means the
intentional and thorough development and consistent and accountable implementation of a
high-quality, comprehensive counselor training experience. Some non-Christian counselor
educators, and perhaps even some Christian counselor educators, could argue that they are
equally committed to providing counseling students with a high-quality, comprehensive
counselor training experience without emphasizing Christianity or other religious or faith
traditions. We, as Christian counselors and counselor educators, do not dispute this argument;
however, we believe that Christian integration into all aspects of the counselor training process
allows for a fuller and more personal investment in our students’ lives and their personal and
professional development. This is our personal and professional conviction as counselor
educators and an empirically and pedagogically sound, wellness-based framework through
which counselor training can be successfully accomplished.
This chapter examines the overarching need for clinical mental health counseling programs,
how Christian integration in CMHC programs benefit the profession, and then covers some
thoughts about how comprehensive Christian integration can be accomplished throughout
these programs. As in previous chapters, we continue with a specific emphasis on the Council
for Accreditation of Counseling and Related Educational Programs (CACREP) standards, the
American Counseling Association’s (ACA) ethics code, and the Association of Spiritual, Ethical,
and Religious Values in Counseling’s (ASERVIC) best practices as they pertain to Christian
integration, this time, in CMHC programs. First, we explore the rising need for CMHC programs.
The Need for CMHC Programs
The number of CACREP-accredited CMHC programs is noticeably higher than the number of
other types of CACREP-accredited programs (e.g., addiction counseling; college counseling and
student affairs; marriage, couple, and family counseling; school counseling; and counselor
education and supervision). This makes sense, at least partly, based on the principle of supply
and demand—the general population is larger and, thus, requires more professional counselors
trained for general practice across multiple settings. All of the specialty types of counseling are
greatly needed, of course, and equally important in society, as they all serve to fulfill Jesus’
command to Peter (and all that love Jesus): “Do you love me? … Feed my sheep” (NIV, 2011,
John 21:17). Let’s further examine the demand for CMHC programs.
First, the U.S. Bureau of Labor Statistics (2023) projected that the job outlook for substance
abuse, behavioral disorder, and mental health counselors would be much faster, at 22% (77,500
jobs), than the 5% average growth of all jobs between 2021 and 2031. The bureau reported that
this particular category of jobs, in 2021, consisted of 351,000 workers and could expect
approximately 43,600 job openings each year through 2031. While still high, the projected
percentage of job growth for school counselors is 10%; the projected percentage of job growth
for marriage and family therapists is 14%. Clearly, the market appears promising for clinical
mental health counselors and addictions and behavioral disorder counselors. Practitioners of
these three related counseling specialties may seek state licensure, but typically only with a
master’s degree, which may be earned through a CMHC program, thus increasing the need for
these programs.
One of the many factors fueling the need for CMH counselors is the high percentage of people
experiencing mental health issues. The 2020 National Survey on Drug Use and Health by the
Substance Abuse and Mental Health
Administration (2021) revealed that, in 2019, 52.9 million adults in the United States
experienced mental illness. Of those, 46.2% (24.3 million) received mental health services. Of
those adults who received mental health services, people 18 to 25 years old were reported to
have received mental health services at a rate of 42.1%, the lowest rate compared to adults
over age 26 (SAMHSA, 2021).
The most common of all mental health disorders are anxiety and depression (WHO, 2023). In
the United States, the overall annual prevalence of anxiety disorders is 19.1%, according to the
National Institute of Mental Health (NIMH; 2023). One of the most prominent of these is
generalized anxiety disorder. The National Center for Health Statistics reported that, in 2019,
15% (37.5 million) of American adults experienced mild, moderate, or severe GAD (Terlizzi &
Villarroel, 2020). Among American adults with GAD, those between the ages of 18 and 29
experienced more symptoms of GAD than those over 29 (Terlizzi & Villarroel, 2020).
As for depression, the NCHS (2023) reported that, in 2019, 4.7% of American adults regularly
experienced symptoms of depression. According to the 2020 National Survey on Drug Use and
Health (SAMHSA, 2021), 21 million American adults (8.4%) experienced “at least one major
depressive episode” in the previous year. Of that 21 million, the highest prevalence
(17%) of at least one major depressive episode occurred among adults ages
18 to 25 (SAMHSA, 2021). Of the various symptoms of depression, suicidal ideation is common
in the most severe cases of depression. The Centers for Disease Control and Prevention (CDC,
2023a) reported almost 1.2 million adults attempted suicide in 2020, with a total of almost
46,000 deaths from suicide in 2020.
These limited but convincing statistics related to only GAD and major depression among
American adults help highlight the necessity of CMH counselors trained to diagnose and treat
mental health disorders such as these. Similar statistics indicate that mental health issues are
equally prevalent and problematic among adolescents (NIMH, 2023; WHO, 2023). In fact, the
Pew Research Center (2019) reported that American teenagers view anxiety and depression as
“major problems” among their peers. This is not surprising against a social backdrop in which
anxiety and depression among adolescents and young adults are linked to factors such as heavy
social media usage (Barna Group, 2018; Bettman et al., 2021); pressure to excel in school (Pew
Research Center, 2019); and wide-scale social phenomena such as COVID-19, which contributed
to a 26% increase in anxiety and 28% increase in depression in 2020, according to WHO (2023).
Although anxiety and depression (and mental health in general) are uniquely and increasingly
problematic today, they are well documented throughout history, including in the Bible.
Numerous Bible passages provide wisdom regarding anxiety. For example, Matthew 6:25-34
(NIV, 2011), which is subtitled “The Cure for Anxiety,” ends in verse 34 with,
“Therefore don’t worry about tomorrow, because tomorrow will worry about itself. Each day
has enough trouble of its own.” In Matthew 8:23-37, Jesus calms a storm because the disciples
are terrified together in a boat.
As to depression, among many examples, there is the Old Testament story of Job, noted as
having mourned the devastating loss of his family, health, and wealth. After seven days of
sorrowful silence, “he cursed the day of his birth” (NIV, 2011, Job 3:1). Jesus Himself is recorded
in Matthew 26:38
(NIV, 2011) as saying, “My soul is crushed with grief to the point of death.” Jesus knew firsthand
the pain and suffering of being human. In light of myriad human struggles, historical realities,
and the modern prevalence of mental health issues, CMHC programs are more necessary than
ever in helping equip professional counselors for their valuable support roles in society.
Wellness as the Historical and Theoretical Basis for Integrating Christianity into CMHC Programs
The facts and statistics provided above reveal an important ministry opportunity in which
thousands of counseling students are matriculating through CMHC programs to serve millions of
clients. These facts and statistics both necessitate and allow for several Christian integration
considerations, most obviously (and counselor education programs’ highest priority) the
preparation of professional counselors. Related is counselor educators’ ministry to individual
students (i.e., advising/mentoring, student engagement, personal growth). Less obvious, but
still essential to the overall effectiveness and health of counseling departments, is the
opportunity and need for ministry to or support of the faculty and staff who carry out the
department’s mission. Even less obvious, but equally important, is the opportunity and need for
ministry to the administrators (i.e., deans and chairs) who serve and support the faculty. Before
sharing insights about how to integrate Christian faith practically and carefully into CMHC
programs, we examine and establish wellness as a historical and theoretical basis for integrating
Christianity into CMHC programs.
Counseling’s Emphasis on Wellness
The profession of counseling, particularly CMH counseling, evolved in the last few decades to
equip counselors to diagnose and treat mental health issues. This is evidenced even in the
subtle name changes that counseling programs have undergone over the past few decades (i.e.,
from agency counseling in the 1980s to community counseling in the 1990s, to mental health
counseling in the 2000s, to clinical mental health counseling in the 2010s). Despite program
name changes, the counseling profession remains true today to what historically distinguishes it
from other helping professions. Although professional counselors are knowledgeable and skilled
in the medical model and psychopathology, they do not typically rely solely on the medical
model or a psychopathological viewpoint. Instead, professional counselors conceptualize and
treat mental health issues such as GAD and major depression from a more holistic, strengths-
based framework, through which they focus on clients’ life-span development and seek to
identify and build upon clients’ natural and contextual strengths, with the goal of helping clients
achieve more optimal overall wellness (Ivey et al., 2005; Myers, 1991; Myers & Sweeney, 2008;
Rigazio-DiGilio & Ivey,
1994; Shannonhouse et al., 2020; Van Hesteren et al., 1990). Myers et al.
(2000) defined wellness as a way of life oriented toward optimal health and well-being in which
body, mind, and spirit are integrated by the individual to live more fully within the human and
natural community. Ideally, it [wellness] is the optimum state of health and well-being that each
individual is capable of achieving. (p. 252)
The counseling profession’s historical focus on normal life-span development, positive
psychology, and wellness is reflected in developmental counseling and therapy theory and
wellness theory by Ivey et al. (2005) who are highly esteemed counselors, counselor educators,
and counseling researchers. It is beyond the scope of this current chapter to fully review these
theories and their practical application within counseling. Still, the authors of this chapter do
wish to highlight the seminal wellnessrelated research of Myers (1991, 1992), Myers et al.
(2000), Myers and Sweeney (2004, 2005), Sweeney and Witmer (1991), and Witmer and
Sweeney (1992). From that research, among other important outcomes, came the “wheel of
wellness” model of counseling (Myers et al., 2000), which, building on Adlerian theory
(Ansbacher & Ansbacher, 1956), argued that spirituality was a core or central “task” of people’s
wellness. Upon further statistical analysis, the “wheel of wellness” model was adapted into the
“indivisible self model of wellness” (Myers & Sweeney, 2004) to more accurately reflect the
interconnectedness of the equally valuable five main tasks or grounding forces of a person’s life
(i.e., spirituality, self-regulation, work, friendship, love). Subsequently, Myers and Sweeney
(2005) developed the 5F-Wel Inventory to measure the five factors of wellness and their
associated facets. Shannonhouse et al. (2020) reviewed 59 research studies that used the 5F-
Wel Inventory, analyzed its psychometric properties as reported in those studies, and
determined that the 5F-Wel is a psychometrically sound instrument for assessing wellness.
The limited number of scholarly resources presented thus far in this section helps to establish
the theoretical credibility of an emphasis on wellness in counseling. Because wellness is firmly
established in the DNA of the counseling profession, and because spirituality is a facet of
wellness, the authors of this chapter agree with Witmer and Young (1996), Roach and Young
(2007), and Wendel (2022) and argue that wellness, and therefore, spirituality, should be
overtly prioritized and integrated into CMHC programs.
Multicultural competence is related to optimal health and wellness and is an equally important
component of the counseling profession (Nassar & Singh, 2020). Certainly, intentional
awareness and consideration of people’s unique social and cultural contexts is both a matter of
professional ethics and wellness-minded, holistic care for others. In fact, cultural identity is a
facet of the IS-Wel Model of Wellness (Myers & Sweeney, 2004). However, for the sake of space
and because the authors of the present chapter are basing the historical and theoretical
justification for the integration of Christianity into CMHC programs on wellness as a relevant,
multifaceted construct that encompasses spirituality and cultural identity, the authors are not
providing a more in-depth literature review of multiculturalism in this chapter.
CACREP’s Emphasis on Wellness
Given CACREP and the American Counseling Association’s use of wellnessrelated language, in
particular, the phrase “optimum health and wellness” (Myers & Sweeney, 2008) or similar
phrasing in their standards, resolutions, and ethics codes for the past few decades, it is clear
that these leading professional counseling organizations are committed to the prioritization of
wellness (including spirituality and cultural identity) in the counseling profession. Consider, as
evidence of CACREP’s prioritization of wellness, the following selected standards from recent
versions of CACREP’s required core curricular experiences. These standards, in particular, make
it possible for CMHC programs to integrate Christian faith into all aspects of training such that
counselors-in-training can grow in knowledge and skill related to these (and all) CACREP
standards. We encourage you to take some time and consider some aspects of the 2009 and
2016 standards that relate to the issue of Christian integration.
2009 Standards (CACREP, 2009):
Section II.G.2. Social and Cultural Diversity: “studies that provide an understanding of the
cultural context of relationships, issues, and trends in a multicultural society, including…:”
b. “attitudes, beliefs, understandings, and acculturative experiences, including specific
experiential learning activities designed to foster students’ understanding of self and culturally
diverse clients”
e. “counselors’ roles in developing cultural self-awareness, promoting cultural social justice,
advocacy and conflict resolution, and other culturally supported behaviors that promote
optimal wellness and growth of the human spirit, mind, or body”
Section II.G.3: Human Development: “studies that provide an understanding of the nature and
needs of persons at all developmental levels and in multicultural contexts, including…:”
h. “theories for facilitating optimal development and wellness over the life span”
2016 Standards (CACREP, 2016):
Section 2.F.2. Social and Cultural Diversity:
d. “the impact of heritage, attitudes, beliefs, understandings, and acculturative experiences on
an individual’s views of others”
g. “the impact of spiritual beliefs on clients’ and counselors’ worldviews”
Section 2.F.3. Human Growth and Development:
h. “ethical and culturally relevant strategies for promoting resilience and optimum
development and wellness across the life span”
2024 Draft Standards (CACREP, 2022). At the time of this writing, the following are not yet
confirmed but are publicly available and provide perspective on how the standards revision
committee are envisioning the next several years of core curricular requirements.
Section 3.2. Social and Cultural Diversity:
b. “the influence of heritage, cultural identities, attitudes, values, beliefs, understandings,
within-group difference, and acculturative experiences on individuals’ worldviews”
c. “the influence of heritage, cultural identities, attitudes, values, beliefs, understandings,
within-group difference, and acculturative experiences on help-seeking and coping behaviors”
f. “the effects of various socio-cultural influences on mental and physical health and wellness,
including public policies, social movements, and cultural values”
k. “the role of religion and spirituality in clients’ and counselors’ psychological
functioning” Section 3.3. Lifespan Development:
b. “theories of cultural identity development”
g. “models of resilience, optimal development, and wellness in individuals and families across
the lifespan”
k. “systemic, cultural, and environmental factors that affect lifespan development, functioning,
behavior, resilience, and overall wellness”
The CACREP’s standards are often written more from the standpoint of what students should
learn to be ethical, effective counselors. Yet, the same care should be shown to students as that
being asked of them in their professional development (Witmer & Young, 1996; Roach & Young,
2007; Wendel, 2022). By carefully and intentionally adhering to CACREP’s standards, CMHC
programs can ethically and effectively integrate the Christian faith in ways that both support the
student in their current personal and professional growth and prepare them for future practice
in the field.
ACA’s Emphasis on Wellness
In 1989, the ACA adopted a resolution titled “The Counseling Profession as
Advocates for Optimum Health and Wellness” (Myers & Sweeney, 2008). Since then, the ACA
has continued to update its code of ethics but has remained true to its commitment to wellness,
especially as wellness relates to multicultural competence. Consider as evidence of the ACA’s
commitment to wellness and multicultural competence the selections below from the 2014
Code of Ethics. These ethical guidelines not only direct counselors to practice in ethical and
multiculturally competent ways, but also, directly and indirectly, provide guidance to and
require the discretion of CMHC programs to manage themselves in ethical and multiculturally
competent ways. In this way, students of CMHC programs (especially
CACREP-accredited programs) can be exposed to the integration of Christian faith in CMHC
programs in ways that support them personally and professionally and equip them for ethical,
competent practice without imposing Christian values upon students who do not ascribe to
Christianity. This model supports students while matriculating through their CMHC training and
provides an example by which they can ethically manage their spiritual, religious, and values-
based beliefs and practices as professional counselors in the field. The ACA’s code is typically
written for practicing counselors until when more specifically speaking to counselor educators
and supervisions, but it is the authors’ contention that, CMHC programs are run by counselor
educators, who are, themselves, counselors, and as such, anywhere the word “counselors”
appears below, the reader is encouraged to consider both counselors engaged in counselor–
client professional relationships, and CMHC programs engaged the process of training
counseling students:
A.2.c. Developmental and Cultural Sensitivity. “Counselors communicate information in ways
that are both developmentally and culturally appropriate.”
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.”
C.5. Nondiscrimination. “Counselors do not condone or engage in discrimination against
prospective or current clients, students, employees, supervisees, or research participants based
on age, culture, disability, ethnicity, race, religion/spirituality, gender, gender identity, sexual
orientation, marital/partnership status, language preference, socioeconomic status,
immigration status, or any basis proscribed by law.”
F.2.b. Multicultural Issues/Diversity in Supervision. “Counseling supervisors are aware of and
address the role of multiculturalism/diversity in the supervisory relationship.”
F.7.c. Infusing Multicultural Issues/Diversity. “Counselor educators infuse material related to
multiculturalism/diversity into all courses and workshops for the development of professional
counselors.”
F.11.c. Multicultural/Diversity Competence. “Counselor educators actively infuse
multicultural/diversity competency in their training and supervision practices. They actively
train students to gain awareness, knowledge, and skills in the competencies of multicultural
practice” (ACA, 2014).
Through these and all of the ACA’s ethical codes, there is a clear and consistent mandate that
counselors counsel (and CMHC programs train) with the utmost cultural respect and ever-
increasing self- and otherawareness, such that not only are clients (and students) not harmed
(the principle of nonmaleficence) but they are supported and served for their overall well-being
(the principle of beneficence).
ASERVIC Competencies
With its history dating back to the early 1950s and having been associated with the ACA since
the early 1960s, ASERVIC (2023) identifies itself as “an organization of counselors and human
development professionals who believe that spiritual, ethical, and religious values are essential
to the overall development of the person and are committed to integrating these values into the
counseling process” (para. 1). As indicated in its name, ASERVIC focuses on the ethical
integration of spirituality, religion, and values in the profession of counseling. Following are
selected excerpts from
ASERVIC’s Competencies for Addressing Spiritual and Religious Issues in Counseling (2009) that
help highlight why and how it is possible and valuable for CMHC programs to integrate Christian
faith into their programs:
Counselor self-awareness:
3.
The professional counselor actively explores his or her own attitudes, beliefs, and values about
spirituality and/or religion.
4.
The professional counselor continuously evaluates the influence of his or her own spiritual
and/or religious beliefs and values on the client and the counseling process.
5.
The professional counselor can identify the limits of his or her understanding of the client’s
spiritual and/or religious perspective and is acquainted with religious and spiritual resources,
including leaders, who can be avenues for consultation and to whom the counselor can refer.
Communication:
7.
The professional counselor responds to client communications about spirituality and/or religion
with acceptance and sensitivity.
8.
The professional counselor uses spiritual and/or religious concepts that are consistent with the
client’s spiritual and/or religious perspectives and that are acceptable to the client.
9.
The professional counselor can recognize spiritual and/or religious themes in client
communication and is able to address these with the client when they are therapeutically
relevant.
Diagnosis and treatment:
11.
When making a diagnosis, the professional counselor recognizes that the client’s spiritual
and/or religious perspectives can a) enhance well-being; b) contribute to client problems;
and/or c) exacerbate symptoms.
12.
The professional counselor sets goals with the client that are consistent with the client’s
spiritual and/or religious perspectives.
With wellness being a historically and empirically supported priority within the counseling
profession, and for counselors-in-training to progress into professional counselors who are best
capable of fulfilling ASERVIC’s competencies, counselors-in-training need to be trained and
supported in spiritual integration while in their CMHC programs. Thus, counseling programs,
including CMHC programs, that are rooted in the Christian faith tradition and are committed to
CACREP’s standards and the ACA’s ethics code can and should integrate Christianity both as a
way of remaining true to their faith tradition and best preparing professional counselors to
ethically, effectively serve clients.
Comprehensive Christian Integration Throughout a CMHC Program
Having established the need for CMHC programs and the historical and theoretical basis for the
integration of Christianity in CMHC programs, we will next discuss and apply Christian
integration across key aspects and stages of a CMHC program, from admissions through
graduation. As we progress in our discussion of Christian integration in these programs, we will
discuss practical ways in which Christian integration is applied: 1) to the day-to-day operations
of a CACREP-accredited CMHC program, which can be summarized as counselor preparation; 2)
to the personal and professional development of counseling students enrolled in
CACREPaccredited CMHC programs; 3) to the wellness, support, and personal and professional
development of faculty in CACREP-accredited CMHC programs; and 4) to the wellness, support,
and personal and professional development of administrators in CACREP-accredited CMHC
programs. Although the ACA Code of Ethics (2014) and ASERVIC’s competencies
(2009) are integral to the overall justification and application of integration of Christian faith in
CMHC programs, CACREP’s 2016 standards are the primary point of reference for this next
portion of the chapter, except when discussing CACREP standard 2.F.1.i., which specifically
relates to the ACA Code of Ethics (2014).
The CACREP, of course, does not endorse a specific interpretation of its standards as long as
accredited programs ultimately demonstrate full compliance with all CACREP standards
(CACREP, 2022). Thus, with each selected standard below, the authors of this chapter explain
why and how the standard can be interpreted as allowing for Christian integration. We do not
offer these “why and how” insights as a one-size-fits-all approach to Christian integration.
Instead, we offer these practical insights to inspire creative and thoughtful integration of
Christian faith in CMHC programs. For the sake of space, when possible, we paraphrase or
provide only a portion of the selected CACREP standards that are chosen here to demonstrate
examples of Christian integration. Likewise, our supporting narrative is concise, so as to clearly
but briefly prompt consideration without being overly prescriptive regarding the application.
Counselor Preparation
From start to finish (i.e., recruitment through graduation/endorsement),
CACREP’s standards (2016) provide general program and CMHC program requirements that
allow for opportunities for Christian integration. Readers are encouraged to consider the words
“program(s)” and “CMHC program(s)” as interchangeable unless otherwise noted hereafter.
Student Recruitment. Standard 1.B. indicates “The university’s media accurately describe all
aspects of the counseling program, including core faculty and methods of instruction.” Programs
should ensure that their commitment to Christian faith and Christian integration is clearly and
consistently advertised in all their media so that prospective students (and all program
stakeholders) understand the culture of the program. The “why” behind this standard is that
students can make an informed decision about enrolling in the program. Transparency by the
program also is an ethical matter and, as such, models ethical behaviors that are characteristic
of the counseling profession and required of students, both during and after their training. As a
counseling student, you are likely reading this chapter because you are enrolled in a clinical
mental health counseling program that is operating from a Christian worldview. There is a
strong likelihood that you chose your particular counseling degree program because of the way
your program was advertised and marketed.
The “how” for this standard is straightforward—programs simply need to be deliberate,
thorough, and consistent with all their marketing materials. An additional step programs can
take is to make course syllabi freely available during student recruitment (Standard 2.D.) so that
prospective students can see in advance how Christian integration is embedded throughout
their coursework.
Admissions. In Standard 1.K, we read: “The academic unit makes continuous and systematic
efforts to attract, enroll, and retain a diverse group of students and to create and support an
inclusive learning community.” Programs that are CACREP-accredited have proven themselves
as compliant with CACREP standards, thereby demonstrating their commitment to ethical
practice in all aspects of program operations. Some in the counseling profession argue that
programs that identify as
Christian inevitably discriminate against people who do not align with the Christian faith (Smith
& Okech, 2016). Others in the counseling profession argue that it is possible for programs that
identify as Christian to be both nondiscriminatory and true to their Christian convictions (Sells &
Hagedorn, 2016). Even above ethical practice by human standards, ultimately, because it is
Christ-like to “love your neighbor as yourself” (NIV, 2011, Mark 12:31), many, if not all Christian
programs desire to enroll diverse students because this gives the programs an opportunity to
demonstrate Christ’s love. Thus, by way of ethical and moral principles, Christian programs
desire to uphold Standard 1.K.
To further be transparent with students during both the recruitment and admissions processes,
programs can require students to sign a disclosure statement confirming their understanding of
the program’s commitment to Christian integration in the program. Luke 11:33 (NIV, 2011) says,
“No one lights a lamp and then hides it or puts it under a basket. Instead, a lamp is placed on a
stand, where its light can be seen by all who enter the house.” This is the same transparency
with which programs can admit students.
Core Curriculum. Standard 2.F affirms that “The eight common core areas represent the
foundational knowledge required of all entry-level counselor education graduates. Therefore,
counselor education programs must document where each of the lettered standards listed
below is covered in the curriculum.” All CACREP-accredited programs are required to address
spirituality, if in no other way, through Standard 2.2.g.: “the impact of spiritual beliefs on clients’
and counselors’ worldviews.” For counseling programs desiring to more comprehensively
integrate Christian faith across their core curriculum, the possibilities are endless (e.g., use of
Christian textbooks; Christian themes embedded in online discussion boards; case studies
featuring ethical dilemmas that require ethical bracketing due to Christian values; Christian
integration required as part of case conceptualization papers). Because the possibilities are
endless for integration across the core curriculum, and due to space limitations, the authors of
this current chapter chose, instead of speaking to all of the core curricular standards, to provide
an in-depth example of how Christian integration might be applied as part of the ACA’s six
fundamental ethical principles. This example demonstrates compliance with the following
standard:
Ethics. Standard 2.F.1.i. promotes “ethical standards of professional counseling organizations
and credentialing bodies, and applications of ethical and legal considerations in professional
counseling.”
The preamble to the ACA’s Code of Ethics indicates the following six foundational values which
form the code (ACA, 2014): autonomy, beneficence, nonmaleficence, justice, fidelity, and
veracity. Each of these values can also be considered inherently Christian.
Autonomy. Autonomy is directed to the promotion of client independence and their freedom of
choice and actions. Counselors do not try to create relational dependence, nor impose values.
Further, autonomy is about accepting the values and views of clients, even if these are in
opposition to the counselor. From a Christian perspective, Paul admonished the Ephesians to
not be an imposing presence through these words:
I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which
you have been called, with all humility and gentleness, with patience, bearing with one another
in love, eager to maintain the unity of the Spirit in the bond of peace. There is one body and
one Spirit—just as you were called to the one hope that belongs to your call— one Lord, one
faith, one baptism. (NIV, 2011, Ephesians 4:1-32)
Counselors who are also Christians are to work with clients through gentleness and humility,
working to understand the perspectives and experiences of their clients.
Beneficence. Beneficence is about client welfare, doing good, and promoting the mental health
and wellness of clients within their cultural context. There is an active voice to beneficence: do
good; promote welfare.
Jesus talked about what it means to do good and seek the welfare of others.
Luke 10:29-37 includes the following:
But he wanted to justify himself, so he asked Jesus, “And who is my neighbor?” In reply
Jesus said: “A man was going down from Jerusalem to Jericho, when he was attacked by
robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. A
priest happened to be going down the same road, and when he saw the man, he passed by on
the other side. So too, a Levite, when he came to the place and saw him, passed by on the other
side. But a Samaritan, as he traveled, came where the man was; and when he saw him, he took
pity on him. He went to him and bandaged his wounds, pouring on oil and wine. Then he put
the man on his own donkey, brought him to an inn and took care of him. The next day he took
out two denarii[a] and gave them to the innkeeper. ‘Look after him,’ he said, ‘and when I return,
I will reimburse you for any extra expense you may have.’“Which of these three do you think
was a neighbor to the man who fell into the hands of robbers?”The expert in the law replied,
“The one who had mercy on him.” Jesus told him, “Go and do likewise.” (NIV, 2011, Luke
10:29-37)
In this story, Jesus shares about a man willing to inconvenience himself to make sure a stranger
is cared for. Christian counselors, likewise, work to make sure clients are cared for through
intentional and responsible actions.
Nonmaleficence. If maleficence is defined as “causing harm or destruction”
(dictionary.com), then nonmaleficence means not causing intentional harm. From an
aspirational ethics standpoint, counselors do not need to intend harm or cause harm to violate
this principle. Rather, counselors need to avoid causing harm. Avoiding harm indicates that the
counselor has taken steps to protect clients, much like God has commanded us to protect each
other.
The good person out of his good treasure brings forth good, and the evil person out of his evil
treasure brings forth evil. I tell you, on the day of judgment people will give account for every
careless word they speak, for by your words you will be justified, and by your words you will be
condemned. (NIV, 2011, Matthew 12:35-37).
Counselors who are Christian have goodness in their hearts and avoid harming anyone,
including clients. They are intentional in the words and actions they engage in with regard to
client care.
Justice. Fairness and equality are keywords in considering what justice looks like in counseling.
From setting fees, delivering quality services, allocating time, and providing accessibility of
services, fairness and equality need to be evident. What a counselor does for one client, the
counselor needs to be willing to do for all clients. Isaiah spoke a great deal about justice. In
particular, these words carry great weight: “Learn to do good; seek justice, correct oppression;
bring justice to the fatherless, plead the widow’s cause” (NIV, 2011, Isaiah 1:17). Micah 6:8 is
also a well-known passage of Scripture that speaks to this: “He has shown you, O mortal, what
is good. And what does the Lord require of you? To act justly and to love mercy and to walk
humbly with your God” (NIV, 2011). Christian counselors can see that justice and beneficence
are linked together in action and response, which may at times include advocacy for clients and
communities.
Fidelity. Fidelity also has inherent actions associated with it. Fidelity is about keeping one’s word
and being faithful to commitments made to clients. Counselors are responsible for setting the
foundation of trust and safe space in the therapeutic relationship. The words of Paul illustrate
this for Christians, as well. “Therefore, my beloved brothers, be steadfast, immovable, always
abounding in the work of the Lord, knowing that in the
Lord your labor is not in vain” (NIV, 2011, 1 Corinthians 15:58). Counselors who are Christian
must be steadfast in how they engage and follow through with clients, including protecting
confidentiality and completing tasks promised to clients.
Veracity. Truthfulness and honesty are also hallmarks of a healthy therapeutic relationship. If
counselors are not trustworthy, how will clients be truthful in disclosures? In Scripture, it is clear
that truthfulness is also valued. “Little children, let us not love in word or talk but in deed and in
truth” (NIV, 2011, 1 John 3:18). Christian counselors are truthful with regard to client diagnoses,
conversations about treatment planning, and having honest conversations that are grounded in
autonomy, beneficence, and nonmaleficence.
Field Classes
In Section 3.I. & 3.M., the following is identified: “Practicum/internship students participate in
an average of 1 1⁄2 hours per week of group supervision…” Not only does CACREP require weekly
faculty supervision, but evidence of graduate-level supervision is required by state licensure
boards. Thus, CMHC programs must provide weekly supervision, which is yet another ethical
and moral standard and conviction. Much like 2 Timothy 2:15 (NIV, 2011) instructs, people
should: “Work hard so you can present yourself to God and receive his approval. Be a good
worker, one who does not need to be ashamed and who correctly explains the word of truth.”
Similarly, Colossians 3:23-24 speaks to this: “Whatever you do, work at it with all your heart, as
working for the Lord, not for human masters, since you know that you will receive an
inheritance from the Lord as a reward. It is the Lord Christ you are serving” (NIV, 2011).
Counselor educators are committed to training students who do good work, and it is through
regular contact with students that faculty can support, train, and evaluate students’ growing
clinical and professional skills to ensure they are, in fact, fit for professional practice.
Zeligman (2017) summarizes how it is supervisors can practically interact with students during
supervision:
The supervisor takes on the role of both investigator and explorer by continually engaging in
questioning with the supervisee. … [W]hat does the supervisee bring with them into the
counseling role, what do they need from their supervisor, and what biases may exist within the
[counselor-intraining]? (p. 9)
Of the various examples of practical application within this statement, the inclusion of the word
biases may be applied in terms of helping students examine and improve upon any proclivity
toward judgment they may have based on their Christian values. Or for the non-Christian
student in a Christian program, this student may be helped to similarly recognize their personal
blindspots that may hinder their work with clients, who themselves may or may not be
Christian.
CMHC—Specific Standards
Foundations Subsection. Section 5.C.1.c. reads “principles, models, and documentation formats
of biopsychosocial case conceptualization and treatment planning.” Clients’ well-being hinges
on accurate diagnoses and efficient and efficacious treatment planning. Furthermore, if
counselors are not effective in these areas, they may do harm to clients, be denied payment by
third-party payers, and lose their job or their professional reputation.
Failure to train effective counselors may be likened to Proverbs 22:6 (NIV, 2011), that although
written in a parenting context, may still apply to counselor educators: “Direct your children onto
the right path, and when they are older, they will not leave it.”
A common way for Christian programs (and perhaps many non-Christian but culturally informed
programs) to integrate Christianity in their assessment training with students is to expand the
biopsychosocial assessment framework to the bio-psycho-social-spiritual framework. In this
way, CITs are mindful to assess for spiritual concerns their clients may be experiencing. Of
course, as a CACREP-accredited program, Christian programs comprehensively train their
students to consider spirituality in its broadest sense, but with a decidedly Christian mission,
Christian programs are at liberty to lean more heavily toward training their students to reflect
upon their own lives and the lives of their clients via a Christian worldview.
Contextual Dimensions Subsection. The standard, Section 5.C.2.f., provides
“impact of crisis and trauma on individuals with mental health diagnoses.” The counseling
profession has grown increasingly aware of and responsive to the impact of trauma, such as
trauma known as or originating from adverse childhood experiences (Centers for Disease
Control and Prevention [CDC], 2023b). From the Christian faith tradition, and related to the sad
realities of ACEs, is what is commonly called “generational sin.” Parents and adults perpetrate
“sinful” behaviors toward their children (e.g., abandonment, abuse, neglect) and other
vulnerable populations (e.g., abuse, crime), leaving the victims to experience the hurtful fallout
of those sins until, and if, the victims are able to overcome or otherwise learn to cope with their
traumas. According to Jeremiah 32:18 (NIV, 2011), it is said of God, “You show unfailing love to
thousands, but you also bring the consequences of one generation’s sin upon the next.”
Christians and counselors who are Christian should, of course, never misinterpret the Bible to
mean that victims deserve the consequences of their parents’ or other adults’ sin. Instead,
Jeremiah’s words should be interpreted as a caution to would-be irresponsible, hurtful adults,
and an explanation to victims that sin has a long-lasting impact on victims’ lives. Victims,
especially those who identify as Christian, may be supported in their healing to recognize the
historical context or “generational sin” aspect of their trauma. However, the complicated matter
of generational sin is one with which many Christians and non-Christians wrestle. Jesus’
disciples even questioned Jesus about whether blindness is caused by sin. As recorded in John
9:2 (NIV, 2011), Jesus’ disciples asked, “Rabbi, … why was this man born blind? Was it because
of his own sins or his parents’ sins?” Jesus replies in John 9:3 (NIV, 2011): “It was not because of
his sins or his parents’ sins …. This happened so the power of God could be seen in him.” Again,
this is a complicated matter that requires clinical discernment and Bible study by CMH
counselors. Counselors are wise to refer questions outside of their theological expertise to
those professionals who are trained in theology and can better answer theological questions.
To equip CITs in trauma-informed care while also integrating Christianity, faculty may engage
them in critical-thinking activities that require the student to reserve judgment and exercise
discernment while considering clients’ stories from a multiculturally competent and
multisystemic framework. Faculty may remind students that, unlike God, counselors are not
omniscient. That is, counselors cannot “see” the fullness of a client’s plight and must, instead,
humble themselves to the truth that they are limited in their understanding. From that place of
humility, they should then pray for wisdom, seek clinical supervision, assess using multiple
measures, and follow professional best practices to best understand, diagnose, support, and
treat their client.
Practice Subsection. In Section 5.C.3.b., we read “techniques and interventions for prevention
and treatment of a broad range of mental health issues.” Because the history of the counseling
profession is based on normal psychology and wellness, and because CMHC has continued to
evolve in recent decades to be better equipped to diagnose and treat more complex mental
health issues, CMH counselors are uniquely positioned to serve a wide variety of clients,
including clients who prefer Christian integration in their counseling sessions. Christian
programs, then, are uniquely well-suited to train prospective counselors not only in broad-
based spiritual integration. but also, specifically, in Christian integration.
Among many ways that Christian programs can prepare CITs for Christian integration within
counseling sessions is through live skills demonstrations by faculty, group discussion, and case
studies with students about in-session Christian integration, and reflection paper assignments in
which students process anticipated barriers to Christian integration with clients. Inviting former
students or other professional counselors to share their counseling experiences with classes is
another creative way in which CITs can grow in knowledge, skill, and confidence related to
Christian integration in counseling sessions.
Remediation/Professional Dispositions Subsection. Two sections stand out as important to
integration in this subsection. Section 1.O. indicates that “Counselor education programs have
and follow a policy for student retention, remediation, and dismissal from the program
consistent with institutional due process policies and with the counseling profession’s ethical
codes and standards of practice.” Section 4.G. asserts that “The counselor education program
faculty systematically assesses each student’s professional dispositions throughout the
program.”
Counselor educators are tasked with gatekeeping responsibilities that both ensure fairness in
evaluating students and protect the public from CITs who could potentially do harm if allowed
to proceed into the counseling profession unchecked. This is at times a stressful balancing act
for faculty and a responsibility that some students do not fully grasp or appreciate. The gravity
of this matter is one that requires great wisdom by faculty. Consider the following case study:
The Case of Aaron. Aaron is a second-year master’s student, beginning his practicum
experience. In class, he presents as an “all-American” guy—he is encouraging to classmates,
contributes to discussions, and seems to have a command of the knowledge of counseling.
However, as he begins his work with clients, he indicates concern with those assigned to him.
He uses phrases like “not feeling safe” in the session. As the semester progresses, there seems
to be a theme with Aaron’s concerns; when the client’s issues are more challenging, he wants to
refer them. Additionally, he has shared that he has had some disagreements with his site
supervisor. The site supervisor, Paul (also the owner of the practice), has noted how he wants
clients seen (in person), how soon documentation should be completed (after each session),
when the student should be present (on a fixed rather than a variable schedule), and what
constitutes professional attire (slacks rather than jeans). Paul has contacted the faculty
supervisor, Dr. Smith, to discuss his concerns over the student’s sense of entitlement and
determination to have client assignments, counselor activities, and counselor physical presence
to fit within his own preferences.
•
How might Dr. Jones respond to these concerns—to both Aaron and Paul?
•
What does it look like to balance grace and boundaries when discussing the concerns?
•
From a spiritual discipline perspective, what might be foundational issues related to the
concerns?
Responding with the Fruits of the Spirit. While Dr. Jones might initially feel a level of frustration
in having to negotiate this situation, the faculty supervisor is wise to remember the Fruits of the
Spirit, in particular patience, gentleness, and self-control. Dr. Jones could have conference calls
with Aaron and Paul independently of each other to gain a deeper understanding of the
concerns and how each sees a potential resolution. Then, Dr. Jones could meet with both
parties to discuss the concerns as perceived by each and summarize their potential solutions.
After the discussion of concerns and potential solutions, Dr. Jones could ask each,
“What do you understand about the perspective of the other?”
In this case, Paul expressed the vision of his practice and why he has in place the expectations of
practicum and internship students. Paul also explained that those expectations were discussed
in the initial interview with Aaron. He further expressed his concern that Aaron lacked humility
and he could see this as a potential concern with the care of clients. Aaron, in turn, indicated
that he was trying to make the site work for his current work and life situation and expectations
that Paul would support him with his needs. Paul then followed up with a statement about
Aaron needing to adhere to the policies of the site rather than the site bending to his wishes. At
this point, Dr. Jones felt that a resolution would not come from the call and asked to follow up
with both parties separately.
In subsequent meetings with Aaron, Dr. Jones engaged him in a discussion about humility and
sitting under the authority of the supervisor and owner of the practice. Aaron responded with a
claim for his right to protect himself. At this juncture, the faculty supervisor needs to consider
the balance of grace and boundary setting: is this a formal remediation need? Can this concern
be informally remediated with coaching from the faculty supervisor. which would involve taking
time from a busy schedule to mentor this student?
Offering unconditional positive regard and utilizing basic counseling skills are important in
managing difficult conversations and decreasing defenses. Additionally, being prayerful for
accurate understanding and suspension of personal judgment will help the listener, in this case,
Dr. Jones, to be fully present and fully empathic toward the speaker, in this case, Aaron. Aaron
and Paul decided to dissolve the practicum agreement, which was supported by Dr. Jones.
Before determining if a referral for remediation is needed, Dr. Jones determined that it would
be wise to spend some time coaching Aaron on professional development and comportment.
Dr. Jones validated Aaron’s feelings but also worked to help him see the full picture and
perspective of Paul. Aaron did not fully embrace the notion that his demands demonstrated a
lack of humility and a sense of entitlement, but he was willing to work on professional
dispositions. Dr. Jones also helped Aaron identify why he felt unsafe with certain clients.
Through the discussion, Aaron determined that he did not really want to be a counselor, rather
he was more attracted to life coaching. Aaron left the program to pursue this goal.
Academic Gatekeeping Subsection. We continue with another CMHCspecific standard by
covering academic gatekeeping issues.
Standard 1.N.—The student handbook includes (1) the mission statement of the academic unit
and program objectives, (2) information about professional counseling organizations,
opportunities for professional involvement, and activities appropriate for students, (3)
matriculation requirements, (4) expectations of students, (5) academic appeal policy, (6) written
endorsement policy explaining the procedures for recommending students for credentialing and
employment, and (7) policy for student retention, remediation, and dismissal from the program.
Although gatekeeping and remediation are vital components of counselor education, a wide
majority of counseling students successfully matriculate through their counseling programs
either because of never needing remediation or because of successfully completing remediation
requirements. Providing all CITs at the beginning of their training and throughout with clear
expectations and access to resources can help them successfully navigate their training program
experiences.
John 8:31-32 (NIV, 2011) is applicable here: “Jesus said to the people who believed in him, ‘You
are truly my disciples if you remain faithful to my teachings. And you will know the truth, and
the truth will set you free.’” Consistently clear, professional communication by faculty from the
beginning of students’ enrollment through the culminating approval signatures and letters of
recommendation all serve as an important encouragement to and model for student success.
Counselors-in-Training as Individuals
As much as Christian integration lends itself to the administrative and academic aspects of
counselor training, it may be even more appealing as a vehicle for “ministry,” or student
engagement, in students’ everyday lives. Through Christian integration, counselor educators can
support the overall wellness of students, including serving as encouragers and mentors to
students in their spiritual health.
Engagement in a Plan of Study. Section 1.P.—“Students in entry-level programs have an assigned
advisor at all times during the program who helps them develop a planned program of
study.”Graduate students don’t always know what to expect or what to do to be successful in
their counseling program. Advisors, while meeting or corresponding to answer questions and
supply information, have an automatic opportunity to “encourage each other and build each
other up, just as you are already doing” (NIV, 2011, 1 Thessalonians 5:11).
Because much support can be offered through advising, it should not be a “check the box,”
once-in-a-while event. Advising should be an ongoing act of mindfulness, through which faculty
find practical ways to send an encouraging email, remind students of upcoming registration-
related matters, and offer occasional office hours during which time students can ask questions.
Little acts of kindness and support can go a long way to encouraging students.
Engagement in Research. Section 1.F.—The institution provides learning resources appropriate
for scholarly inquiry, study, and research relevant to counseling and accessible by all counselor
education program faculty and students. Just as in the Bible, mentorships such as those
illustrated in the stories of Naomi and Ruth in the Old Testament and Paul and Timothy in the
New Testament are important in counselor education. In short, faculty serve as role models
(ACA, 2014, F.7.a.) and encouragers to CITs (Thompson et al., 2011).
One of many ways faculty can actively model for and encourage CITs is by demonstrating
practical ways in which scholarly literature and research can be located, understood, and
applied appropriately to CITs. Class assignments naturally require research by students, but
faculty can help students build confidence in their research skills by engaging them in personally
meaningful conversations about research.
Engagement in Leadership and Advocacy. Section 2.C.—“Students actively identify with the
counseling profession by participating in professional counseling organizations and by
participating in seminars, workshops, or other activities that contribute to personal and
professional growth.”Paul encouraged Timothy, as recorded in 2 Timothy 1:13-14:
What you heard from me, keep as the pattern of sound teaching, with faith and love in Christ
Jesus. Guard the good deposit that was entrusted to you— guard it with the help of the Holy
Spirit who lives in us. (NIV, 2011).
This passage can serve to remind faculty that they are investing in their students’ lives.
To further build upon the mentorship concept, faculty may invite students to be part of research
projects and presentations. They also may encourage students to serve in various leadership
opportunities available through their state’s ACA division. Due to faculty including and
encouraging them, some students may be encouraged to pursue doctoral studies in counselor
education.
Engagement Through Unique Situations that Occur for an Individual Student. Section 1.M—
Before or at the beginning of the first term of enrollment in the academic unit, the program
provides a new student orientation during which a student handbook is disseminated and
discussed, students’ ethical and professional obligations and personal growth expectations as
counselors-in-training are explained, and eligibility for licensure/certification is reviewed.
Among myriad unique situations that students face are the challenges of being a first-
generation graduate student, experiencing prolonged illness, experiencing the loss of a loved
one during their training program, and either self-selecting or being required to withdraw from
their program. Considering these and other possible challenges, students need information and
support regarding resources available to them.
In addition to maintaining and providing up-to-date handbook information, faculty also can
engage students by keeping regular office hours (in person or virtual), hosting department
lunch-and-learns (in person or virtual), encouraging participation in Chi Sigma Iota and similar
professional development opportunities, and inviting other university offices to share
information with the CITs so that they are aware of other resources available to them. Faculty
may simply even remember to check in on students whom they know are going through a tough
time. Kind gestures such as these help reflect the love of Christ, which is often the simplest but
most powerful means of Christian integration.
Faculty Wellness and Support
When considering opportunities for Christian integration within CMHC programs, an obvious
priority is given to counselor preparation and student engagement. However, for more
comprehensive Christian integration across the program, exploring opportunities for bolstering
faculty wellness and support is imperative. For this subsection, the chapter’s authors summarize
several faculty-related CACREP standards before elaborating on why and how Christian
integration regarding faculty is possible.
Among faculty-related standards are those pertaining to financial support for professional
development (Standard 1.E.), the availability of resources necessary for conducting research
(Standard 1.F.), the recruitment and retainment of diverse faculty (Standard 1.Q.), the hiring of
adequate numbers of faculty such that faculty are not carrying excessive course loads
(Standard 1.R.), the faculty having a voice in deciding program curricula
(Standard 1.Y.), program leaders being supported in their job duties (Standards 1.CC. and 1.DD.),
and faculty having adequate support staff assistance (Standard 1.V.). Combined, these standards
point to the importance of the faculty’s role in the overall operations of the program. Obviously,
without faculty, programs could not operate, but more than that, without healthy, supported
faculty, the quality of student wellness and “program wellness” would undoubtedly decline.
Thus, the premise is that supported faculty support students well; well-supported students are
good students; well CITs are well professional counselors, and so forth. How, then, do
counseling departments integrate Christianity in ways that encourage and support faculty as
people and professionals?
Some ways to encourage and support faculty in their roles are already clearly spelled out in the
highlighted standards (i.e., more resources, more help, more power, balanced course loads).
Many additional possibilities exist for maximizing faculty’s talents without depleting their
energy and time. Perhaps, though, one possibility that might best encapsulate Christian
integration is the application of Matthew 11:28-30 (NIV, 2011) to aid in supporting counseling
faculty in preventative and responsive ways. This passage says,
Then Jesus said, “Come to me, all of you who are weary and carry heavy burdens, and I will give
you rest. Take my yoke upon you. Let me teach you, because I am humble and gentle at heart,
and you will find rest for your souls. For my yoke is easy to bear, and the burden I give you is
light.”
Faculty are accomplished professionals in their own right and often know many of the answers
and solutions to questions and problems. What they more often need is to be heard by each
other without fast answers or wellintended but inadvertently dismissive responses. Jesus said,
“Come …, rest …. I am humble and gentle. … [Y]ou will find rest for your souls” (NIV, 2011,
Matthew 11:29). Perhaps our counseling programs can reach even higher heights when we as
teams and communities, brothers and sisters, and fellow laborers practice what we preach.
Administrators’ Wellness and Support
Faculty, program directors, and department chairs are addressed within CACREP standards.
Associate deans, deans, and above are not explicitly addressed in the standards. The authors of
this chapter at least want to pay honor to the important roles these leaders play in the success
of counseling programs. They can benefit from some of the same insights that have been
previously shared. Yet, in an effort to fulfill our goal of offering insights for comprehensive
Christian integration across counseling programs, we want to offer at least one insight and
encouragement for senior leaders. And, actually, this same insight can and should be
reciprocated at all ranks. Paul said, when addressing the church at Philippi, “Every time I think of
you, I give thanks to my God” (New Living Translation Bible, 1996, Philippians 1:3). All leaders
and faculty regularly grow weary, but we’re all fighting the same good “fight”—working to serve
God with gladness through His calling. This simple but powerful reminder can keep us humble
and hopeful as we work together to accomplish God’s purposes.
Conclusion
Counselor educators who integrate Christianity into their programs commonly experience
resistance and sometimes ridicule from other counselor educators and some students who
perceive Christian integration to be unethical. However, as presented earlier in this chapter,
integration of spirituality, including Christian integration, is permitted within the bounds set
forth by CACREP, the ACA, and ASERVIC. Thus, we can both honor our moral, personal, and
professional convictions related to Christian integration in our work as counselors and counselor
educators while also being compliant with professional standards. This truth is not a problem
for those of us who are Christian and desire to integrate Christianity into our work; however, we
must be prepared to respond to doubters and dissenters who will inevitably challenge us in our
beliefs and practices. It is our hope and intention that this current chapter (and the entire
textbook for that matter) has already helped encourage and prepare you for responding to
doubters and dissenters, based on information from CACREP, the ACA, and ASERVIC as well as
other scholarly literature and professional resources. The following scriptures should also serve
to reassure and inspire you in your commitment:
•
“And all nations will hate you because you are my followers. But everyone who endures to the
end will be saved” (NIV, 2011, Matthew 10:22).
•
“I have told you all this so that you may have peace in me. Here on earth you will have many
trials and sorrows. But take heart, because I have overcome the world” (NIV, 2011, John 16:33).
•
“Dear friends, do not be surprised at the fiery ordeal that has come on you to test you, as
though something strange were happening to you. But rejoice in as much as you participate in
the sufferings of Christ, so that you may be overjoyed when his glory is revealed. If you are
insulted because of the name of Christ, you are blessed, for the Spirit of glory and of God rests
on you” (NIV, 2011, 1 Peter 4:12-14).
These scriptures serve to remind us of what Christian counselors and counselor educators know
very well—following Jesus comes with a cost. And, yet, despite our genuine commitment to
training excellent counselors and providing excellent counseling, our greatest goal in this life is
to reach people with the Gospel. As counselors and counselor educators, through counseling
and counselor education, we have both the opportunity and privilege to study and grow in the
profession of counseling. We also get to be a “light in the darkness” and “a city on a hill” (NIV,
2011, Matthew 5:14) such that our clients might both be assisted in their mental wellness but
also positively impacted in their spiritual wellness. After all, as Christians, we believe that the
two—mental and spiritual wellness—go together. For these reasons, we train in the knowledge
and skill needed to appropriately and ethically integrate Christianity in our work as counselors
and counselor educators.
