What are the new horizons for those interested in psychology, theology, and spirituality in Christian counseling? I suggest three in this brief article, though many more could be mentioned.
New Horizon 1: complexity of spiritual interventions
If the world of counseling could be neatly bifurcated into the psychological and the spiritual, then the sorts of interventions we offer would be a fairly simple matter. Psychologists would use secular psychotherapy methods, and spiritual directors, clergy, and pastoral counselors would use spiritual methods.
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However, it is not so simple. Christian leaders are often trained in psychological methods and, increasingly, mental health providers are being trained in spiritual interventions.
In today’s counseling, we must consider the spiritual implications of psychological methods and the psychological implications of spiritual methods. The question is not so much whether to pray with a client, or whether using Scripture is fitting, but when and how to pray or use Scripture with a client.
These are nuanced matters that call for psychological understanding, spiritual awareness, and godly wisdom. Consider the following examples one positive, and one not so positive.
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I worked with a client named Celeste (name changed for confidentiality). Among Celeste’s various strengths was her capacity to stand strong under enormous amounts of stress. At one point in the interview, she referred to herself as a pillar an apt metaphor for the way she lives.
Near the end of the session, I guided Celeste through a prayer-based relaxation exercise based on the ancient Eastern Orthodox prayer known as the “Jesus prayer” (“Lord Jesus Christ, Son of God, have mercy on me, a sinner”). This spiritual intervention was deeply moving to her as she sensed the peace of releasing her burdens into God’s care. It had positive psychological effects and, at the same time, touched her spiritually.
New Horizon 2: challenge of dual accountability
More and more, Christian counselors are licensed by the states and provinces in which they practice. They are licensed as professional counselors, marriage and family therapists, psychologists, clinical social workers, and so on. For the most part, I take this to be a positive trend, but it does raise a concern that our biblical counseling colleagues have been noting for many years. Namely, if a Christian counselor is licensed by the state, to whom is the counselor accountable?
Historically, those involved in spiritual formation and spiritual direction have been accountable to the Church. However, now that mental health professionals are interested in religious interventions and spiritual transformation, we face various ethical challenges that come with dual accountability. If a licensed professional counselor provides spiritual direction for a counseling client, is the counselor accountable to a state licensing board, a church community, or both?
New Horizon 3: be open to cooperative dialogue
Speaking of active conversation, this postmodern age ushers in all sorts of new possibilities for talking with one another. Secular mental health associations are suddenly open to talking about spirituality, and if Christians remain silent who will speak for us? Nevertheless, when we do speak, we must recognize that our seat at the table will last only as long as we mind our manners.
We can be open and clear about our faith commitments and we should be but we also need to recognize that others will not necessarily see things in the same way we do as Christians. This calls us to listen well and respect and love others regardless of our differences.
“Live wisely among those who are not believers, and make the most of every opportunity. Let your conversation be gracious and attractive so that you will have the right response for everyone.” (Colossians 4:5-6).
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