Confrontation in Counseling
Maintaining the belief that both sin and sickness contribute to dysfunctional human
behavior, McMinn (2011) writes, “Christian counseling should not always be morally
neutral; moral discourse ought to be included in some counseling situations” (p.
207). Thus, sin needs to be confronted in counseling as many times as it appears.
However, the timing and approach need to be carefully chosen depending on the
situation. As Entwistle (2015) notes, “There are many ways to think about the
relationship of faith, learning, and living” (p. 318). These come into consideration
while deciding to confront sin in counseling. According to Entwistle (2015),
“Christian therapists need to attend to the whole person, including their client’s
spiritual needs, but they need to do so ethically and with great care” (p. 301). c
Moreover, every confrontation in counseling c has to be done in love and charity
(John, 13:34; 15: 12; 1 Corinthians, 16:14; Ephesians, 4:32, NIV), with compassion
(Luke, 6:36-38, NIV), patience (2 Timothy, 2:24-26; NIV), humility (Philippians, 2:5-11,
NIV), for the glory of God (1 Corinthians, 10:31; Colossians, 3:17, NIV), and the
edification of the body of Christ (1 Corinthians 14: 12, 17, 26, NIV). Guthrie (1979)
notes that counselors “can be of genuine help to others only when they know that
they too are only limited, fallible, sinful, human beings who themselves are judged,
need reconciliation and salvation, and can only receive the wisdom and power they
cannot produce from themselves to help others” (p. 132).
Furthermore, while confronting sin in counseling, confession and forgiveness need
not be neglected. McMinn (2011) emphasizes the healing power of confession and
forgiveness. Quoting Richard Erickson, he maintains that “psychotherapists should
introduce a moral dimension in counseling by assisting clients in their desire for
restoration: a process of confessing wrong, making amends, and taking responsibility
for future actions” (p. 207). Thus, “Confession involves sacrificing our good image
for the sake of truth or a relationship with another” (p. 217). It “brings
psychological growth and spiritual renewal. It is ‘a means of healing and
transforming the inner spirit’” (p. 220). Confession involves humility both on the part
of the counselee/client and the counselor/therapist. Hence, the counselor needs to
“incorporate a worldview of humility and confession” to confront sin in counseling
(McMinn, 2011, p. 221). Also, there is need to “sensitively integrate psychological,
theological, and spiritual perspective on forgiveness” to confront sin in counseling
(McMinn, 2011, p. 261). Guthrie (1979) writes “It is important to emphasize that as
God is one God who is always simultaneously Creator, Redeemer, and Life-Giver, so
human beings are always simultaneously creatures in the image of God, sinners…,
and people promised a new humanity” (p. 133).
However, I will not adopt any method that reduces the cause of dysfunctional
human behavior to either sin or sickness. As Christians, there is no doubt that the
original sin is at the root of human brokenness. However, not every dysfunctional
behavior is as a result of personal sin or sickness. Hence, I will not assume any
posture that accepts moral neutrality and communicates that all things are
acceptable (McMinn, 2011). This is clearly outside what Entwistle (2015) describes
as the propagation of “moralistic therapeutic Deism” which he advices counselors to
avoid (p. 301). Also, I will not choose a method of forgiveness that is “based on
logic and self-protection” (McMinn, 2011, p. 279). McMinn (2011) writes, “When
forgiveness techniques are used in Christian counseling, they should be considered
in the context of self-awareness, empathy, humility, and insight, and not just as a
way for a client to experience emotional relief” (p. 278). Entwistle (2015) agrees,
“Christianity (and most other major religions) are not primarily designed to bring
about personal satisfaction and fulfilment. Rather, the focus of Christianity is on
transforming people…” (p. 301). c c c c c c c c c c c c c c c c c c c c c c c c c c c c c c c
c c c c c c c c c c
c
c c c c c c c c c c c c c c c c c c c c c c c c c c c c c c c c c c c c c c c c c c c
References
Entwistle, D., N. (2015). Integrative approaches to psychology and Christianity: An
introduction to c c c c c c c c worldview issues, philosophical foundations, and models of
integration (3rd Ed.). CASCADE c c c c c c c c c Books.
Guthrie, S. C. (1979). Pastoral counseling, trinitarian theology, and Christian
anthropology. c c c c c c c c Interpretation, 33(2), 130-143.
Holy Bible. (2011). New International Version. Biblica, Inc.
McMinn, M. R. (2011). Psychology, theology, and spirituality in Christian counseling.
Tyndale House c c c c c c Publishers.
