NeffMcMinnA.docx.pdf.pdf

Title

Abstract

The book, Embodying Integration: A Fresh Look at Christianity in the Therapy Room,

serves as a guide for integrating

Facing difficulty - pondering god (first two sections)

Introduction

In the book, Embodying Integration: A First Look at Christianity in the Therapy Room, it

is important to note that the first three chapters are ultimately broken up into two sections (e.g.,

facing difficulty and pondering God) and work together in approaching the concepts of lament

into proceeding pages of the text and often begins many counseling and psychotherapy

relationships: that is, the notion that “life is difficult” (Neff & McMinn, 2020, p.25). Simple as it

may seem to approach this idea for those who have chosen to pursue a career in the counseling

profession, the truth remains that no amount of training could ever prepare anyone to fully

understand the deepest aches of living and dying, how to make sense of time spent on earth, or

how to approach matters of revealing the ultimate meaning of life (Neff & McMinn, 2020).

Even so, on some level, having a solid understanding of lament and its role within the

counseling environment can prove incredibly beneficial for the success of both the professional

and the client. Chapter one posits that lament, often mistaken for grief, is actually relational; it is

ultimately taking one’s grief and pain and expressing it to someone who will listen (Neff &

forms (i.e., network media, social media, etc.), counseling professionals have recognized that

many of their clients will often allow mourning to wander into destructive places due to the

neglect or avoidance of lament (Neff & McMinn, 2020). Alas, to best help clients who are

struggling, Neff and McMinn (2020) suggest taking an integrative approach which aims to help

individuals embrace lament. In order to do this successfully, professionals are tasked with

creating a space capable of interacting with both lament and hope and where clients may be

encouraged to embrace a more holistic perspective of self (Neff & McMinn, 2020). In moving

through this process, professionals will ultimately remain mindful of attachment theory and how

it plays into the human experience as they walk clients through their own grief, depression, and

disembodied healing.

meaningless, however, has proven to be an incredibly unfortunate general translation of the word

as the literal translation of this Hebrew word represents breath, vapor, or a breeze; alas, Neff and

McMinn (2020) posit that everything is not meaningless, but transient. With this in mind, the

authors move to suggest that counselors adopt the latter approach to hebel as its more common

translation of meaningless will often present itself in the therapy room. To best foster an uplifting

and helpful environment for clients, it is suggested that counselors not only embrace the concept

of deep empathy, but also help their clients understand and correct existential disillusionment by

way of taking a radical acceptance approach. That is, giving up one’s ways of avoiding life’s pain

and allowing themselves to accept whatever is happening in the moment (Neff & McMinn,

2020). With the healthier approach to hebel at the forefront of one’s motivation, Neff and

Taking the idea of facing life’s difficulties and shifting into an even more biblical

perspective, chapter three begins to explore the pondering of God amidst navigating seasons of

pain and change (which is considered both theological and psychological work) (Neff

&McMinn, 2020). The concept of imago Dei (i.e., the image of God) is presented, suggesting

that humans ultimately share essential or ontological characteristics with God as His likeness

exists within us by way of human reason, ethical nature, or the ability to be relational (Neff &

McMinn, 2020). Neff and McMinn (2020) posit that one of the basic assumptions they made

while writing Embodying Integration is that theology and psychology both matter for how

to reveal varying levels of growth and positive change which can occur in the wake of otherwise

horrific experiences, thus teaching clients to recognize and ignite their own inner strengths (Neff

& McMinn, 2020). The self-offering nature of the imago Dei and an understanding of relational

selves also serve as important factors to consider when sitting with clients; because it can be easy

to get caught up in recognizing others’ needs and desires for us professionally, it is important to

remain aware of underlying motivations and what we gain from the therapeutic relationship

(Neff & McMinn, 2020). Similarly, counselors should also remain mindful of how the “self” is

being translated (e.g., is the language of cocreated space being utilized? Or is the counselor

identifying as the “expert in the room” who is passing along knowledge to another self-contained

individual in the room?) and how nervous systems are linked, so as to ensure safety is

devoted to heightened awareness) in an attempt to best promote connection with others, God,

and nature (Neff & McMinn, 2020).

Reflection

Ethical Issues

counselors, our beliefs inevitably guide every interaction we have thus transmitting our values to

others despite our best efforts to respect them as autonomous agents (Neff and McMinn, 2020).

Upon first reading through this passage of the text, I found myself feeling rather conflicted.

Since the beginning of my time as a graduate student in clinical mental health counseling, I have

abided by the notion that we are never to impose our own beliefs upon our clients. Upon reading

this statement from Neff and McMinn, however, I am baffled by the truth that rests in

recognizing how my own values are, in fact, embedded into the very core of my theological

anthropology. Though it pains me to admit (because I tend to identify as a die-hard “follower-of-

the-rules”), I do find myself in agreement with this statement.

My Christian faith is something that greatly impacts me in everyday life. The very fact

would be inappropriate to tell a practicing Buddhist to study various passages of the Holy Bible

as part of their homework for a future session), I do agree that my way of looking at humanity

(i.e., believing in the Truth that is our Creator and the connection that exists between myself and

all other lifeforms surrounding me) inevitably feeds into my approach with serving others. My

love for God, coupled with the desire He instills within me to love others regardless of

differences or condition, inspires my work and motivation to serve as an effective counselor. I

larger context in which they are intent on modeling the Christ and drawing the care seeker into a

desire to imitate Christ. Though I identify as a Christian and would not deny my faith if asked

outside of the therapy room, I ponder how my identity in Christ would impact someone with

differing values. This has been a repeat topic of consideration amidst numerous discussions

throughout my education and, I predict, will continue to serve as such as it it remains of the

utmost importance that I fully understand how my own thoughts and values could serve to either

help or harm my future clients. Though I would love to be able to freely talk of Christ’s love with

anyone who seeks my services, I acknowledge that my calling extends beyond the realm of

working within the church. I feel as though God has called me to serve all individuals and,

because of this, I recognize that some clients may come to me struggling with trauma directly

in Catholicism, I recognize that there are numerous crimes being committed within the walls of

the church. The very place that is said to protect those who come to worship, may also represent

a sadistic place of trauma for those who have been victim to abhorrent crimes of violence,

molestation, and even rape. This only serves to remind me of the importance of prioritizing

way that supports her own personal journey and does not inspire the senseless cause of additional

harm or guilt.

Lament

In consideration of the scenario presented in the previous section, reflecting on the

concept of lament as presented by Neff and McMinn (2020) reminds me that one way a

professional can successfully integrate theology and psychology into a therapeutic session is to

make space for lament. The very act of allowing someone to share their pain while crying out to

a listening ear could, in fact, serve as a symbol of spirituality as they believe their words will fall

upon the ears of someone (be it the therapist or a celestial being) who will not only hear them,

but also help alleviate their pain by providing a needed sense of hope. Providing this space to

relationship with God. The last thing I would want to do in working with this would be to cause

her additional harm. That said, it would remain imperative that I refrain from using common

Christian responses such as “pray it away” or “let go and let God”. Though there is certainly

positive intent behind these phrases, the language often suggests that an individual is not trying

hard enough or does not have enough faith in God. Rather than taking this approach, I would

hope to incorporate Neff and McMinn’s (2020) suggestion to avoid suggesting my client distance

herself from God but, instead, gently encourage her to give voice to the anguish and emotions

she’s experiencing as she voices them to God. By shying away from lament, therapists are may

inadvertently be reinforcing the idea that God is not willing to hear and hold their anguish

without fleeing or retaliating (Neff & McMinn, 2020). Reflecting upon this reminds me of the

respectfully accommodates to its style from an integrative approach that will serve both parties

as they move to make sense of personal themes, pain, and boundaries.

Spiritual Formation

How have you become more like Jesus by reading these chapters?

as it serves as an example of following John 1:4. This particular verse suggests that we

should “love one another for love comes from God” (THE HOLY BIBLE)

Resources