Neff and McMinn Review Assignment
Princess Batsavage-LoNigro
Liberty University Online
COUC 506: Integration of Spirituality and Counseling
Dr. Robert Farrell
February 12, 2022
Author Note
I have no known conflict of interest to disclose.
Correspondence concerning this article should be addressed to
Email:
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Neff and McMinn Review Assignment
Abstract
As a Christian counselor, there are many topics that could potentially help when
counseling suffering clients. In Embodying Integration: A fresh look at Christianity in the
Therapy Room, written by Megan Ann Neff and Mark R. McMinn, the first three chapters
bring to light what the bible says about the negative side of human nature as well as how we
are not alone in this suffering. The first chapter talks about Lament, the idea that everyone
has a transcending suffer that is beyond grief (Neff and McMinn, 2020). When one deals
with Lament, the bible tells us that we need to be aloud with our needs to God (YouVersion).
The next chapter talks about Hebel. It utilizes that Biblical chapter of Ecclesiastes to talk
about how we have no control in our life (YouVersion). The third chapter talks about how we
are created in the image of God but in the earthly nature of the brain, we have implicit and
explicit thoughts that alter our perspective of God’s character (Neff and McMinn, 2020).
Following the summary of these three chapters, I demonstrate a reflection of my thoughts
about the ideas that Neff and McMinn present. I bring out a statement that will be utilized in
my counseling career. I also talk about how I have seen Lament and grief in my life. This
story shows how I was able to see the difference between these two terms and what I have
learned about them. Lastly, I discuss how I see Hebel through social media. I also incorporate
how I have taken this idea to my daily interactions through the lens of social media. After
discussing these topics, I discuss how the first three chapters have changed my spiritual
formation. Although this is s testimony for how I have been changed spiritually, everyone is
unique in their experiences and perspectives which can have a different outcome for their
spiritual formation.
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Neff and McMinn Review Assignment
Chapters 1-3 Summary
While reading Embodying Integration: A fresh look at Christianity in the Therapy Room,
written by Megan Ann Neff and Mark R. McMinn, there were many ideas discussed that talked
about the integration of counseling using Christian concepts. Reviewing the first three chapters
Lament, Uncertainty, Meaning and Enjoyment, and Imaging God the authors explain how as
Christian Counselors we can help those who are suffering with the guidance of God and his
scriptural texts.
Lament is an individual’s transcendence of suffering beyond grief. Walter Brueggemann
(1995) explains how Lament is the outward verbal expression of one’s suffering to God (Neff &
McMinn, 2020, p. 30). Brueggemann utilizes Psalms to explain how one should express Lament
aloud to God. An example of how to express Lament to God is found in Jeremiah 31: 15-17
(YouVersion). This poetic styled story expresses the formfulness that Brueggemann describes as
an “address to God, complaint, confession of trust, petition, words of assurance, and a vow to
praise” (Neff and McMinn 2020, p. 30). Neff and McMinn explain the Theodicy that God suffers
with us. When looking at the conversation between Neff and McMinn, we see that they put this
into a counseling perspective. These counselors discuss how although some client’s may not
believe in the Christian God, it is still important to discuss the idea of Lament and speaking it
aloud for someone to hear their needs from their suffering. Continuing the discussion of Lament,
the authors incorporate the idea of hope and how these two ideas and aspects of humanity are
intertwined. To integrate hope and Lament it is important for the client to see the full integration
demonstrated by the counselor. The client also needs to be able to look beyond the spiritual
differences as well as point out their Lament specifically. For the client to be able to achieve
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these steps, it is important for the counselor to express those emotions are on a spectrum. If one
avoids the pain (Lament) then one also avoids the joy (hope). The ultimate idea of incorporating
Lament with the intertwined hope into therapy is for the client to be able to achieve their whole
self (Neff and McMinn, 2020).
Uncertainty, Meaning, and Enjoyment, brings attention to the biblical Hebrew term,
Hebel. Hebel is a vapor, breathe, and momentary. Neff and McMinn bring this word and act of
the brain to better representation by showing it as the brain’s desire to show that the individual
has control around them when they have no control. The authors show this idea of Hebel by
explaining how every moment does not last like each breath taken (Neff and McMinn, 2020). In
Ecclesiastes, the author Qoheleth gives the first definition of Hebel through his writings about
how human nature has no control and that God is the only one in control (YouVersion). Neff and
McMinn, express how this book of the bible has been controversial amongst philosophers
however, they find that Qoheleth writes about how Lament and Hebel are connected. He gives
the example of “Abel, … his honorable sacrifice [and] sibling jealousy” (Neff and McMinn,
2020, p. 77). Qoheleth brings about the idea of life, death, and Hebel. While our minds are
striving for certainty, death the unsatiable monster lingers. Neff and McMinn use the testimony
given by Kate Bowler to explain a real-life example of life, death, and Hebel. Kate was
diagnosed with a terminal illness which allowed her to ponder the idea of paper walls. She took
the idea of Hebel and her illness situation to show how she has no control over her body in this
world. Neff and McMinn take the scriptural texts and express how they are used in counseling
and psychotherapy. The authors talk about empathy and knowing whether to just be present in
silence or to be present and share words. With empathy, when interacting with someone who is
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struggling with Hebel it is the duty of the counselor to express that life is a gift from God (Neff
and McMinn, 2020).
Imaging God, after discussing Lament and Hebel, it is important to look at the Imago Dei
and the God Image. Neff and McMinn provide a diagram on page 117 that shows how God
points to humanity meaning that humans are made in his image as well as humanity pointing up
to God to show how we perceive God. When thinking about these two ways of viewing
humanity in relation to God, the topic of Explicit thinking verses Implicit thinking becomes a
fore focuses as it affects how one views God’s character. A form of explicit thinking is the use of
language. This allows humanity to discuss God's character – how we perceive God – however it
can be dangerous when humanity believes this is the primary source of information about God.
By the nature of implicit thinking, these unconscious factors will influence our thoughts and
perceptions. Neff and McMinn express that no matter how much one tries to integrate these two
ways of thinking, there will always be a gap between them. When looking at this from a
counselor or psychotherapist perspective, the explicit thought is the therapeutic relationship,
whereas the implicit thought is the counselor’s continual “evaluation of human nature while
exerting benevolent influence about how to make the world a better place” (Neff and McMinn,
2020, p. 122). When thinking about the gaps between explicit and implicit thinking, it brings
about the discussion on whether humans are a porous self or a buffered self. There is no clear
answer to how to look at the self and the influence of external factors, but it is important to note
that implicit and explicit thoughts are all based on experiences. These experiences are what
creates a struggle to love God, love your neighbor, as much as loving yourself. Neff and McMinn
bring this back to a comparative view with various creation stories as explicit and implicit
thinking is to be resolved through discernment of grasping and Sabbath. God expresses that
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Sabbath is to be utilized as a rest and recharge. These thoughts that we are having been slowed
down and to enjoy the gift of life that is given by God (Neff and McMinn, 2020).
Reflection
I am not my Clients’ Savior
While reading these chapters and thinking about how I, a future Christian counselor
would incorporate them into my counseling career, found one thing that is to be foundational to
my career. This being that I cannot remove one’s pain or suffering and save them from the world.
The statement I want to counsel by is, "God does not promise to rescue us out of our pain”
(Hawkins & Clinton, 2015). My initial reaction is that if God, the Almighty gracious being, does
not promise to rescue us from this pain, then I, a human, has no ability to take away one’s pain.
When learning about and considering the incorporation of Lament and Hebel, I found that both
biblical acts place focus to God. I found this to be a reminder that I am a disciple of God, I am
placed on this earth with a godly gift to be a helper but that does not mean that I can solve
everything. When looking at Lament specifically, it reminds me that even with my own struggles
I need to make sure I state them aloud for God to hear. Neff and McMinn express that speaking
aloud to God is different than prayer to God. This explanation gave a greater understanding of
how to work through Lament myself as well as help the suffering clients.
Grief and Lament
One of the biggest trials I have put through is the traumatic event in which I lost my two
dogs: Kookie and Khloe. From birth until 2020, I was their caretaker. When looking at the
Kubler-Ross model of grief, I realized that I have gone through the Five Stages of Grief after the
traumatic event (Gregory, 2021). Denial, the stage in which I became numb to the situation,
avoiding any negative thoughts about what had occurred. In this stage, I felt as though I was a
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zombie walking around. I thought, if I were to express any emotion, it would remind me of the
tragic event and cause me to break down. Once, I realized that I could not be numb to the world,
I became resentful and full of anger. I struggled to keep myself together and not take out this
aggression on others. At this moment in time, I was hurting many people around me. I did not
notice how much others were hurting because of my actions until after I gained acceptance.
Pulling me out of anger was bargaining. In this moment, I pleaded not to God but to those who
wronged me. In my growth and counseling experience, I have learned that going back to an
abuser is exactly what they need to keep their abusive behavior satisfying. I would go back and
plead for them to allow me to get my dogs back, but I continually got abused. My husband and I
have deep conversations when something sparks the memories of my dogs. At the end of each
conversation, we reached the conclusion that I was in an abusive situation and unfortunately my
dogs were collateral. We both reiterate that it is my choice and my boundary that I need to focus
on. Every time I gave an inch, they would take it a mile in the other direction. I fell into a deep
depression once I came to this conclusion that I cannot change the past and I cannot gain what is
lost. I began to think about what I am doing with my life. At this point, I was in-school to
become a Mental Health Counselor. I felt as though if I cannot protect my animals and I am
unable to work past this traumatizing situation, how can I become a counselor to help those with
these experiences? While continuing classes and coming to the realization through therapy that
the past situation cannot hurt me anymore, I found acceptance. I surpassed this depression and
found a brighter side. The point I want to make from this story is that although I have gone
through the stages of Grief, I am still deeply affected by this abusive event. While reading
Chapter 1 about Lament, I learned not only how to express to my clients how to respond to their
Lament and suffering, but I also realized that the reactions I still have over my dogs is Lament.
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Neff and McMinn Review Assignment
The loss of my dogs is not the Lament, they remind me of the true suffering I have which is the
pain from the traumatic event. I cannot think about the abusers, but I found that I have covered
the suffering with an image of my dogs. Since the event, I have not expressed aloud this
suffering that I have. Being a Christian Counselor, I need to be a model for the clients to show
that I stand behind what I am saying and find that it helps the client. From this, I find a change in
my behavior by being more expressive with my suffering. The pain is alleviated when I have this
aloud experience with God.
One's expression of Lament and Hebel on Social Media
On page 34, Neff and McMinn express the idea first described by Brueggemann that
society fails to express lament but shows their outward expression of Praise. When thinking
about this idea, it makes me think about social media sources such as Facebook. If you look at
profiles, most of the time we only see the good moments in that person’s life. These sources are
only utilized to promote positive aspects in one’s life. It also works to show a false image of the
individual and their surrounding interactions. In the case of Facebook, sometimes we see
individuals express grief. Sometimes the posts on Facebook are Lament. Due to the lack of
knowledge about the difference between Lament and grief many people do not interact with the
suffering individual. For those who express their Lament on social media, it is important that
they have a Christian community to be present with them as well as help them to understand that
God is suffering beside us. The way to express Lament is by speaking aloud to God and showing
your whole self so that he may help you through it (Neff and McMinn, 2020).
Thinking about Hebel, the momentary breath or vapor, when someone posts on social
media the goal is that the event being described or picture that is posted will last a lifetime.
Social Media contradicts the biblical scripture of Hebel. Qoheleth, the author of Ecclesiastes,
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talks about how we as humans strive for control but we have no control (Neff and McMinn,
2020). These posts show the desire of the brain to keep in control and keep the moment lasting
when the moment has passed, and we are only recalling the memory of the event.
I do not have social media and it is not until now thinking about how social media is a
source for the brain to continue the unsatiable feeling of needing to be in control. I have come to
the realization that it was not that I got anxious when people would follow me or comment on a
post, it was the fact that I understood that I cannot control the surrounding world and I would
rather not have that in my life than feed this obsession that my mind creates. I do understand the
benefits of social media and how it spreads information quickly, however like a statement by
Neff and McMinn, it is important to not make this a primary source as it can get skewed along
the way to delivery.
Spiritual Formation
How have I been confronted about being more Christ-like? While reading the first three
chapters of Embodying Integration: A fresh look at Christianity in the Therapy Room, I found
that I have been confronted with my perception of God. The best way to explain how my
thoughts have shifted begins with the Figure about Imago Dei and God’s Image (Neff and
McMinn, 2020, p. 117). Growing up I always remembered learning about how to be Christ-like,
but it was not until this reading that I understood that there are two ways of view God’s
character. The way we perceived God is highly influenced by our implicit and explicit thoughts
can alter how we see God. I always assumed that through the teachings of the preacher that the
way we see God and work to be more Christ-like was from the biblical scripture, however as I
am learning about how our brains alter our perceptions, I have found that my life experiences
have altered how I see his character. While reading these chapters and thinking about my implicit
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and explicit thoughts have altered how I perceive God, I take it back to the idea expressed by
Hawkins and Clinton that God does not promise to take our pain away. Growing up I took the
idea that God would not put us through trials that we cannot handle but that has changed as I was
learning about Lament, Hebel, and Image of God. These chapters helped to show the negative
parts of human nature that God walks alongside us for.
One frustrating component from these chapters is how in the chapters Lament and
Uncertainty, Meaning and Enjoyment, reference the Christian bible, whereas the chapter Imaging
God discusses different creation stories (Neff and McMinn, 2020). When looking at the
American Counseling Association’s Code of Ethics, regarding religion there are only two codes
that discuss this topic. Code E.8. Multicultural Issues/ Diversity in Assessment discusses how as
a counselor we need to be diligent in conducting assessments and diagnoses that align with the
client’s religion. The other code C.5. Nondiscrimination discusses that in the profession we must
not discriminate against clients based on an array of factors such as the client’s religion
(American Counseling Association, 2014). The frustrating aspect was that as Christian
counselors we need to keep God in the focus of our profession and use his texts as a guidance
and a resource to help clients but this brings a concern with the code A.4.b. Personal Values. This
code talks about preventing the counselor’s personal beliefs out of the therapeutic relationship
(American Counseling Association, 2014). This frustrating incorporates the question of how
could a counselor impose their personal beliefs using Christianity as a fore front to the
relationship? Through my personal experience of my Christian journey, I have found that each
person has their own relationship with God that has varying degrees of communication. How can
we as Christian counselor’s balance incorporating Christianity into the therapeutic relationship
without violating the American Counseling Association’s Code of Ethics. Another question that I
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ponder is how do I find the balance and proper method to counsel those who have no faith or a
differing faith while counseling from a Christian perspective?
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References
American Counseling Association. (2014). Code of ethics . 2014 ACA code of ethics. Retrieved
February 8, 2022, from https://www.counseling.org/docs/default-source/ethics/2014-code-
of-ethics.pdf?sfvrsn=2d58522c_4
Gregory, C. (2021). Five Stages of Grief. PSYCOM. Retrieved February 7, 2022, from
https://www.psycom.net/depression.central.grief.html
Hawkins, R., & Clinton, T. (2015). The new Christian counselor: A fresh biblical &
transformational approach. Eugene, OR: Harvest House. ISBN: 9780736943543.
Neff, M.A. & McMinn, M. (2020). McMinn, M. R. Embodying integration: A fresh look at
Christianity in the therapy room. Downers Grove, IL: InterVarsity Press.
YouVersion. (n.d.). ESV Bible. Retrieved February 8, 2022, from
https://www.bible.com/bible/59/JER.31.ESV
