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). b
Moreover, every confrontation in counseling b 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). b b b b b b b b b b b b b b b b b b b b b b b b b b b b b b b
b b b b b b b b b b b b b
b
b b b b b b b b b b b b b b b b b b b b b b b b b b b b b b b b b b b b b b b b b b b b b b b b References
Entwistle, D., N. (2015). Integrative approaches to psychology and Christianity: An
introduction to b b b b b b b b worldview issues, philosophical foundations, and models of
integration (3rd Ed.). CASCADE b b b b b b b b b Books.
Guthrie, S. C. (1979). Pastoral counseling, trinitarian theology, and Christian anthropology.
b b b b b b b 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 b b b b b b Publishers.
