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