YHOMIT 20161008
shadycoop
discussion_response_3.docxDiscussion response 1: Jaz
The use of spiritual interventions is encouraged in the lectures but the repetitive theme for me was that the counselor must possess at the minimum basic theology competence and you can do more harm than help at times. This is because the inclusion of spiritual interventions should be approached delicately since the counselor must first possess the competence necessary to incorporate Scripture and/or prayer. Also, each client’s situation is different and that may mean at times that the best approach is for the counselor to use spiritual interventions implicitly (McMinn, 2011). The last thing a client needs is to be preached during his or hers counseling sessions, and some may have a broken relationship with God that need repairing. Treating Danielle’s case would be no different and certain guidelines are to be followed. The Scripture can be used with the purpose to help her reach a point where she can see her “sense of need” and for the need to build and/or heal relationships (Brewer & Peters, n.d.). However, it would not be a starting point, as neither would be praying with her given her spiritual development.
As Danielle’s counselor I would definitely pray for her before sessions and silently during sessions. In the lectures it is presented as a safe and powerful intervention, I believe that praying for others is the best-unspoken gift because of the blessing they will receive from God. Secondly, I would want to create a safe space for her by focusing on our therapeutic alliance, since she has experienced a lot of disorder in her environments. I wish to prepare a setting for Danielle where she can explore her emotions, “sense of self,” reach a point where we can work on her “sense of need” and finally work on “healing relationships” (Brewer & Peters, n.d.). Given her fragmented nature right now the last thing I wish to do is to push religion, instead I can be an example of Godly love by allowing the fruit of the spirit to guide my behavior (McMinn, 2011). She can benefit from receiving lots of love, peace, patience, gentleness, faith, goodness, and joy (Galatians 5:22).
As Christian counselors our Spiritual formation is extremely important because it will guide and help us understand when it will be effective and appropriate to use spiritual interventions (McMinn, 2011). Our lectures have coincided when discussing cautionary measures to be kept in mind when counseling clients not interested in or hurt by religion. The points that I found extremely importance is to not impose my beliefs onto my clients, I must be careful on my scriptural interpretation and use in counseling (McMinn, 2011). Second, we must avoid a preaching counseling session we are supposed to be listening to our clients. Lastly, I do not want to over rely on the Bible when other Psychological interventions may be more helpful for the client at that moment (Brewer & Peters, n.d.). I feel that if I remember that not every idea that I think is good is fitting for every client than I will not fall into the desire to push my beliefs onto my clients.
Discussion response 2: Jon
After reviewing our lecture notes and this particular case study, there are a few thoughts I would like to share. At first, I would conduct an assessment to see if I am the best counselor for Danielle’s case. Since the case study reveals that we are indeed her counselor, I must gather information such as family dynamics, peer relationships, and other information regarding the various systems in play in her life. Knowing what we do know, I would not immediately incorporate Scripture and prayer into our sessions based on her association with foster parents, who were the church attendees, wanting her only for money. There seems to be unresolved feelings in her life towards them. As McMinn points out, I must know which forms of prayer I should use with which clients and under what circumstances (McMinn, 2011). Prayer can be a helpful tool, but at the wrong time or wrong setting, can be harmful and set the client back (McMinn, 2011, pp. 90-94). However, as the lecture points and McMinn point out, I would utilize some forms of prayer. For example, I would begin with silent prayer to for the client and for myself (McMinn, 2011, p. 83). Prayer and Scriptures are a committing our will to partner with God (McMinn, 2011, p. 85). As pointed out in our lectures, the client must experience an inside-out change for a holistic outcome (Brewer & Peters, n.d. a). As we worked through the three areas McMinn (2011) revealed, healthy sense of self, healthy sense of need, healthy relationships, and proper techniques to address her emotional buildup and struggles of family dynamics, we could then possibly look at integrating spiritual disciplines. IF and when prayer and Scripture were to be used, I would first utilize some of the lower risk forms of prayer McMinn (2011) pointed out. Forms such as prayer outside sessions, silent prayers, and meditation (McMinn, 2011). As the client and I developed a deeper, trusting relationship, we may be able to move to more advanced prayer integration such as praying and reading Scriptures and possibly even intercessory prayer.
In terms of Scripture, it would have to be utilized by me only in my private time and outside the office setting. However, as with prayer, when the relationship has become a trusting one, one could slowly incorporate the Word of God through mediation of a verse or passage that would help the client with a particular situation they face. If, after some time has passed, has seem to be effective, then the idea of reading the Word IN sessions could be further explored. One point I would like to emphasis is that, if we arrive at this crossroads, I would ask the client would they like to pray too or just me and would they mind reading Scriptures rather than just creating a dependency on me (Brewer & Peters, n.d. b). As our lectures points out, we must be careful when incorporating these disciplines and be cautious of possible pitfalls. We can create dependency issues, feelings of inferiority, self-conscious issues, unnecessary shame and guilt, magical thinking or hopes, “motivational pep-talks instead of transformational change, and possible breach the code of ethics and boundaries that should be in place between client and counselor (Brewer & Peters, n.d. b). These are areas we should be aware of and cautiously navigate. We must remember, our goal is for the transformational work of the Holy Spirit to change our client and we are to first and foremost be an extension of God’s hand. With that being said, we are to make sure we do what is best and most beneficial for our clients rather than, to quickly integrating spiritual disciplines to one who is not ready, which can cause them to actually have a major setback.
Finally, my opinions, in the previous paragraphs, are focused as if I am working in a Christian realm. If I am serving in a non-Christian or religious setting, it does not mean that some of these points or techniques cannot be used, but rather be adjusted in how they are used. In the secular world, we can still use Scriptures and prayer, but it may have to be outside of the session and us, as the counselor, doing it and therefore, allowing the Holy Spirit to give us guidance and wisdom in addressing what takes place in the main sessions. We can prayer silently in our sessions and would be smart to do so, since our best helper, advocate, resource, and friend is the Creator of all humanity.
Other peoples response to discussion response 2: Just continue with a response to someone elses response
