Garzon (2011) defines Christian spirituality as “focus[ing] on cultivating an
intimate relationship with Jesus Christ that progressively transforms one’s
values, sense of purpose, beliefs, and lifestyle in the context of a faith
community” (p. 22). Within the context of counseling, Garzon discusses
the percentages of counselees who have “spiritual perspectives” versus
counselors being nearly half of that percentage leading to “complexity [in]
ethically incorporating spirituality in therapy” (p. 23).
+
Watts (2000) sees “substantial common ground between the basic
assumptions of Christian and individual psychology,” including viewing
“human functioning from cognitive, psychodynamic, and systemic
perspectives,” as seeing people as “creative, holistic, socially oriented,
and teleologically motivated,” and prioritizing “equality, value and dignity
of all human beings” (pp. 319-320). He further states that secular
counselors are “optimally effective” to help Christian counselees when
therapists “become more conversant with....theology and spirituality
literature” and that “it may be useful for the psychotherapist to consult or
dialogue with clergy from the client’s faith tradition to gain insights on
how to best serve” the counselee (p. 326). Garzon (2011) adds to this by
suggesting “additional training” for the secular therapist to address the
spiritual needs of the Christian through “spiritual formation, spiritual
direction, and Christian counseling organizations” (p. 23).
+
While biblical knowledge and secular principles may be helpful for the
committed Christian seeking counsel from a secular therapist, the extent
of attention, respect, and help provided by that therapist would be limited.
As Christians, counselors practicing secular concepts risk “unplanned
compromise with biblical doctrines” (Crabb, 1977/2013, p. 41). How much
more so might the secular counselor compromise the words of God? The
learned Christian counselor who desires to understand God’s words clearly
sees only “dimly,” interpreting “the Bible through the defective lens of
experience” (New International Version, 1973/2011, 1 Corinthians 13:12;
Wilson, 2001, p. 21). For the secular counselor lacking that same desire,
conversations with clergy are not sufficient to understand the doctrines
and practices of Christianity. Further, I believe a therapist, to effectively
counsel a Christian, must rely on the Holy Spirit, have a humble but
working knowledge of the Scriptures, and be seeking to follow Christ in his
own life to provide godly guidance. The secular therapist not participating
in these practices would hold a significant disadvantage in counseling the
Christian. Therefore, I believe the limitations are too great for a secular
counselor to counsel a Christian fully and effectively. +
+
References
Crabb, L. (2013).+Effective biblical counseling: A model for helping caring
Christians become capable counselors. Zondervan. (Original work
published 1977)
Garzon, F. L. (2011). Spirituality in counseling.+Faculty Publications and
Presentations. 62, 22-24.
The Holy Bible: New International Version. (2011). Biblica, Inc. (Original
work published 1973)
Watts, R. E. (2000, January). Biblically-based Christian spirituality and
Alderian therapy.+Journal of Individual Psychology,+56(3), 316-328.
Wilson, S. D. (2001).+Hurt people hurt people: Hope and healing for
yourself and your relationships. Discovery House Publishers.
+
