Using Dr. Garzon’s article, succinctly define Christian Spirituality,
as well as contrast the secular use of spirituality with the
Christian Spirituality as reflected by Dr. Garzon. Also, using Dr.
Watts’ article, give your appraisal of the effectiveness of a
secular therapist using spirituality in counseling with a Christian
client. Would this be effective? Could a secular therapist give
thoughtful attention and respect to a Christian client? What
would be the limitations of this type of counseling relationship?
Reflect your reading, viewing of presentations, and convictions in
your response.'
According to Dr. Garzon’s article, “Christian Spirituality focuses on
cultivating an intimate relationship with Jesus Christ that progressively
transforms one's values, sense of purpose, beliefs, and lifestyle in the
context ofa faith community” (2011, p. 23). Religion and spirituality have
become recognized as important aspects of a client's culture (Garzon, p.
23). Christian spirituality is about the movement of God’s spirit in one’s
life, in the faith community, and in the cosmos (Watts, p.318) The
methodologies of both seek to facilitate both cognitive and behavioral
change and both place as preeminent the role of relationships and social
interest for spiritual and mental health (watts, p. 324).
Since Christian counselors use the bible and the Holy Spirit to
conduct their treatment sessions with the focus being to cultivate a
relationship with Christ that transforms, they have a wide variety of
spiritual interventions to consider while secular use of Spirituality
comprises careful assessment and informed consent before incorporating
spirituality in therapy and additional training in order to ensure
competency (Garzon, p.23). There is a good chance of effectiveness with a
secular therapist using spirituality in counseling with a client, as the
article reveals that spirituality can positively impact a person's physical
and mental health (Garzon, p. 23). “Spirituality is a vital area for
therapists to understand because clients' spiritual beliefs typically provide
the value systems by which they view themselves, others, and the world.
To ignore or discount clients' spiritualities is to close one’s eye to a vital
therapeutic factor” (watts, 2000, p. 316).
In helping clients, counselors should use techniques that are consistent
with their belief systems (Watts, p. 325). I believe a secular therapist
could give thoughtful attention and respect to a Christian client with
additional training on strategies and techniques with counseling Christian
clients from a Christian spirituality perspective. A secular therapist can
gain the knowledge and skills in order to respect and understand the
importance of Spirituality in a client's life. I work in the medical field in a
hospital setting, and I have to be mindful of a patient's cultural and
spiritual backgrounds and preferences when providing care. I can respect
a patient's religious preferences while providing quality care, and I feel
secular therapists can do the same if they will reject imposing their values
and on the client, and see things from the client's perspective.
Since the secular therapist may not be a believer of Christ, it may
be difficult for the Holy Spirt to work through the therapist, and the power
of God to move during the treatmentsession because of the therapist lack
of faith and or belief, however, there are some strategies and techniques
that the therapist can use during the treatment session that can be used
both in secular and Christian counseling sessions. Both Christian
spirituality and individual psychology emphasize the importance of
encouragement and of understanding the influences of core lifestyle
convictions on an individual's present moment thoughts, feelings, and
behaviors (Watts, pp. 323,324).
Reference
Garzon, F. “Spirituality in Counseling” (2011). Faculty Publications and
Presentations. 62. https://digitalcommons.liberty.edu/ccfs-_fac_pubs/62.
Watts, R. (2000), Biblically Based Christian Spirituality and Alderian
Therapy. Journal of Individual Psychotherapy. 56(3) 316-328.
