Biblical concepts in counseling colorado springs

PACO 500

Solution-based Short-term Pastoral Counseling (SbStPC) Handout

[All Website Links were last reviewed 2/23/2018]

Note: In order to satisfactorily complete Meaning-Making Forums 1-4, remain closely connected to this handout, required readings, lectures, and previous learning activities. For future reference, journal on this handout as you engage subject matter.

All of readings and learning activities in PACO 500 attempt to increase people-helping competency. As a supporting lecture note, this resource provides a rationale for using SbStPC along with an overview of its counseling process and skills for developing related competencies.

· Thoughtfully engage this website as we consider core competencies needed in people-helping moments: The Competent Christian Counselor

1. In what ways does a solution-based, short-term strategy become a value-added to a student-minister’s counseling experience?

· SbStPC uses a collaborative methodology to align with God’s intentions (Kollar, 2011, p. 57). In the process of understanding the problem/issue affecting the care-seeker’s life, the student-counselor will come to realize that s/he is not the game-changer. It is the collaborative identification (i.e., the counselor, counselee, Word of God, and Wonderful Counselor) in this approach that empowers “relocation” (i.e., a purposeful, collaborative process of moving from where one is to where one needs to be under the dominion and direction of a well-defined guiding purpose statement; Rice, 2005).

· In no fashion is a problem or issue ignored or minimized; in fact, just the opposite is true. Problem description requires teamwork. Kollar (2011) identifies the action of problem description, goal formulation, and vision clarification as a co-creative methodology between the Holy Spirit, counselor, and counselee (p. 57).

· In the first phase of the counseling process, the student-counselor is prompted to actively listen to the Holy Spirit and counselee. This timely partnership enhances the counselor’s ability to understand the problem being described; that is, to “get” what it is, when it most often and least often occurs, and how it threatens who or what is important to the care-seeker.

· When a problem is satisfactorily understood, a goal/solution can be collaboratively developed and a describable--repeatable plan of action engaged to move out and away from the problem.

· The SbStPC process does not assume the care-seeker can move toward the goal alone. Upon finding the keys to solution, effort is made to identify and secure partners to support care-seeker’s forward progress.

· Unlike problem-focused approaches which require more time, SbStPC manages the counseling process effectively and efficiently with its brief (e.g., 3–5 sessions), time-limited (e.g., 50–90-minute time frame per session), focused (e.g., identifiable phases within the counseling process; see “Hawkins Analysis Grid” and “Core Competency Two: Developing Your Style to Connect with People” – Ch.3 in Dr. Younce’s dissertation below) boundaries.

· SbStPC challenges the student-minister to rethink existing paradigms and to value each care-seeker as a fellow image-bearer. This reflection often cultivates the essential interpersonal skills (i.e., empathetic, considerate, authentic) to flex with a care-seeker’s fallen-ness without compromising truth and grace.

· As with any effective people-helping strategy, a significant emphasis is placed on interpersonal skill development. SbStPC learning activities provide students with language to discuss what makes them tick and become ticked off. Gaining language to describe human behavior, along with corresponding people-helping skills, facilitates rapport building and cultivates a context for change.

· SbStPC challenges each student-minister to operate under the authority of the Word of God, in the power of the Holy Spirit, within a community of accountability for the purpose of intentionally pursing the imitation of Christ and moving others toward faith in and imitation of Christ.

· Take this discussion further and review a fellow Liberty University student’s doctoral dissertation which captured much of SbStPC’s competency based approach:

The Significance of Developing Core Counseling Competencies in Pastoral Care Ministry

2. Are we to assume that similar theoretical monikers such as solution-focused brief therapy and Kollar’s (2011) solution-focused pastoral counseling are just different names for this course’s Solution-Based, Short-term Pastoral Counseling?

Not at all! Solution-Focused Brief Therapy is a secular theory which primarily houses solution-focused and brief therapy approaches, both of which are secular theories. The use of “solution-based” rather than “solution-focused” permits us to move away from a “one theory serves all” orientation and meaningfully develop an eclectic (i.e., wise integration of contributions from other theories such as cognitive behavioral therapy, rational emotive behavioral therapy, strategic therapy, etc.; see Kollar’s ch. 18 discussion of theories and tasking) and biblically responsible counseling approach that goes beyond Kollar’s primary focus on behavior.

The goal of Solution-Based, Short-term Pastoral Counseling (SbStPC) seeks to resource the helping relationship under the dominion and direction of a guiding purpose--being and becoming more like Christ in every relational context. This approach is soundly informed by the Word of God, conspicuously enriched by truth, grace, mercy, and assertive wisdom, empowered by the person and work of the Holy Spirit, and effectively managed within a faith-based community of accountability.

SbStPC addresses the needs of the whole person and acknowledges our profoundly fallen human condition. Additionally, it asserts that the ultimate source of profound change/healing is the redemptive work of our God and Savior Jesus Christ. Correspondingly, as commentary is received from various disciplines, all material is carefully sifted and sorted through a biblical lens. Therefore, it is essential to understand that PACO 500 uses a Solution-Based, Short-term Pastoral Counseling process rather than a solution-focused process.

3. What are the distinctive features in our SbStPC strategy?

Markers useful for locating one’s self within the fluidity of the counseling session are identified as distinctive features: purpose, goal, chief aim, role/responsibility, behavioral position, and guiding assumptions.

· Phase One Purpose: Get the Care-seeker’s Present Story (Session One)

· Goal: Problem description

· Chief Aim: Listen Well

· Role/responsibility: Counselor builds rapport/demonstrates fit (i.e., via attentive listening, counselor identifies with and validates concerns)>Counselee talks>Counselor actively listens for Counselee’s description/understanding of life with the problem

· Behavioral Positions: attending, blaming, or willing

· Guiding Assumption(s)?

· Memorize Kollar’s Guiding Assumptions. Just like with Scripture, the Holy Spirit can bring these truth-based principles to mind at just the right time (Jn. 14:26).

· Consider this Pastoral Counselor’s dilemma: Careseeker is awfulizing and seems stuck in a going nowhere cycle. What do I need to remember? “God is already active in the counselee” and “Finding exceptions help create solutions” (Kollar, 2011, p. 62–67). The careseeker is so stuck s/he cannot see God’s previous involvement. I need to look for clues of God’s involvement. Finding exceptions to the problem will likely reveal a coping skill that has been overlooked.

· Key Insight to Remember: Until you are invited into the Care-seeker’s world and commit to counseling, you must remain in Phase One. If you are invited, do make sure that you can commit and have the assurance that you are fit and able to do good and no harm. If there is any doubt, it would be wise to refer to another people helper. Counselee remains in Phase One as long as s/he is in attending position. A blamer can move forward but will be a “lamer” until a realistic perspective can be gained. Once a truth-based reality can be developed, the lamer will become a gamer and move toward responsibility and the willing position.

· Phase Two Purpose: Develop the Care-seeker’s Preferred Story/Solution (Session Two)

· Goal: Goal formulation

· Chief Aim: Collaborate well

· Role/responsibility: Counselor builds rapport/demonstrates fit (i.e., via attentive listening, counselor identifies with and validates concerns)>Counselee sets the direction and Counselor tacks with counselee’s process and collaboratively tests counselee’s notions for reality/do-ability

· Behavioral position: must achieve a willing position

· Guiding Assumption(s)?

· Memorize Kollar’s Guiding Assumptions. Just like with Scripture, the Holy Spirit can bring these truth-based principles to mind at just the right time (Jn. 14:26).

· Key Insight to Remember: Counselee is not in a willing position and ready to move into Phase 3 until a goal has been satisfactorily described and developed. The Miracle Question is a timely collaborative tool to cultivate a forward look with life without the problem.

· Preferred Story/Solution is shaped by the Common Sense Test: Counselor will foster solution-based perspectives when focused on Kollar’s (2011/1997) basic tenets:

Tenet One – “If it’s not broken, don’t fix it!”

Tenet Two – “Once you know what works, do more of it!”

Tenet Three – “If it’s not working, do something different!” (pp. 82–84)

· Phase Three Purpose: Clarify and Execute Action Plan (Session Three)

· Goal: Vision (i.e., goal) Clarification

· Chief Aim: Execute well

· Role/Responsibility: Counselor builds rapport/demonstrates fit (i.e., via attentive listening, counselor identifies with and validates concerns)>Counselor and Counselee actively participate in building hope and supporting forward progress

· Behavioral position: forward progress requires a willing position to be maintained

· Guiding Assumption(s)?

· Memorize Kollar’s Guiding Assumptions. Just like with Scripture, the Holy Spirit can bring these truth-based principles to mind at just the right time (Jn. 14:26).

· Key Insight to Remember: Small concrete steps lead to small changes which eventually generate bigger changes. As forward progress is achieved, consolidate it with supportive feedback. Be prepared to use the supportive feedback technique as well as other SbStPC core skills when the sameness of life is encountered, resistance is experienced or expressed, and relapse is likely. It would be wise to collaboratively think about supporting the change process with accountability. This notion may become part of tasking after the break.

· Helping Strategy must pass the Common Sense Test: Counselor will cultivate a solution-based paradigm when focused on Kollar’s (2011/1997) basic tenets:

Tenet One – “If it’s not broken, don’t fix it!”

Tenet Two – “Once you know what works, do more of it!”

Tenet Three – “If it’s not working, do something different!” (pp. 82–84)

· Phase Four Purpose: Connect Care-seeker to Community (Session Four)

· Goal: Consolidate and Support Change

· Chief Aim: Connect well

· Role/Responsibility: Counselee commits to a community of accountability directed at preferred story during & after the process of dishabituation of unhealthy patterns and re-habituation of healthy patterns. Counselor reinforces commitment to change through supportive feedback and by arranging accountability through pastoral care and small group ministries in soul-care context.

· Behavioral position: willingness and forward progress are maintained through meaningful support

· Guiding Assumption(s)?

· Memorize Kollar’s Guiding Assumptions. Just like with Scripture, the Holy Spirit can bring these truth-based principles to mind at just the right time (Jn. 14:26).

· Key Insight to Remember: Be proactive with efforts to successfully disengage. If you prepare ahead of time to meaningfully connect with responsible community, s/he will likely maintain forward progress.

How will you evaluate a “successful disengagement” from the counseling scenario? If the counselee comments more on what he was able to accomplish with the resources provided, rather than you, then s/he is probably moving out and away from the problem with a high level of ownership. However, as you disengage, do not disconnect as pastoral care will continue to be needed to maintain forward progress.

· Accountability must continue to reinforce the Common Sense Test: Appreciative helpers/hopers need to foster solution-based perspective and practice Kollar’s (2011/1997) basic tenets:

Tenet One – “If it’s not broken, don’t fix it!”

Tenet Two – “Once you know what works, do more of it!”

Tenet Three – “If it’s not working, do something different!” (pp. 82–84)

4. Do we have to create our own guiding assumptions or can we adopt/adapt Kollar’s Guiding Assumptions?

It would be wise to start with Kollar’s nine guiding assumptions (ch. 7). To create an appreciation for each assumption, write a brief explanation describing what it means to you. A pertinent example would help anchor the assumption as well. Consider Kollar’s discussion of remaining in agreement with the intent of the Holy Spirit. Assumptions are part of our SbStPC methodology for co-creating perspectives, solutions, and strategies in session with the Holy Spirit, counselor, and counselee (Kollar, 2011, p. 57).

Other assumptions to consider from Competent Christian Counseling (2002, p. 351)

1. All people are created in the image of God and, as his image bearers, have infinite value and worth.

2. All have sinned and fall short of the glory of God (Romans 3:23).

3. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life (John 3:16, WEB).

4. The most effective pastoral counseling takes into account the whole person: body, soul, and spirit.

5. Different approaches can be helpful with different kinds of people struggling with different kinds of problems.

6. People have various strengths and resources to help them solve their problems.

7. Small changes are all that are necessary. Small changes lead to large changes. A change in one part of a system usually leads to a change in other parts of the system.

8. Problems are solved; people are not cured.

9. Change is inevitable, growth is optional

5. In what ways might we apply insights from Clinton & Hawkins’ Quick Reference Guide in the SbStPC structure?

Look at the section labeled “Using the Quick Reference Guide to Biblical Counseling” (pp. 10-11).

Phase One: Getting the Present Story (Consider: Prayer Starter; Portraits; Definitions & Key Thoughts; Assessment)

Phase Two: Developing the Preferred Story (Consider: Prayer Starter; Assessment; Wise Counsel; Biblical Insights)

Phase Three: Clarifying and Executing the Action Plan (Consider: Prayer Starter; Wise Counsel; Action Steps; Biblical Insights; Recommended Resources)

Phase Four: Consolidating and Supporting Change (Consider repeating Phase Three application)

6. What are the key skills most often associated with SbStPC?

In addition to insights gleaned from Nichols’ Masterpiece (2017), Petersen’s (2015) Why Don’t We Listen Better? and Kollar’s (2011) Solution Focused Pastoral Counseling, consider the following web resources.

The Art of Triage and Referral:

· When Does a Pastor Need to Refer a Person to a Counselor or MD for Help?

· Three C's of Pastoral Counseling - Dr. Cynthia Eriksson

· https://www.ministrymagazine.org/archive/2002/09/pastoral-counseling-the-art-of-referral.html

· Triage/ER Care for Clergy & Families in Crisis

Listening Skills:

SOLER:

http://healthpsychologyconsultancy.wordpress.com/2011/08/25/active-listening-through-body-language/

Become a Better Listener: Active Listening:

http://psychcentral.com/lib/2007/become-a-better-listener-active-listening/

Active Listening Example:

http://www.youtube.com/watch?v=XLvZkUP5_KU

https://www.youtube.com/watch?v=c0eYhY5DUEY

Listening skills – paraphrasing examples:

https://www.youtube.com/watch?v=dJ4u4jgZ7Jo

https://www.youtube.com/watch?v=FhCggSecq_0

Techniques:

In addition to Kollar’s (2011) tracking questions (chs. 10, 11), feedback process (chs. 12, 13), always be mindful of the counseling mnemonic: MECStat (i.e., Miracle Question; Exceptions to the problem; Coping skills; Scaling questions; the supportive feedback break – time-out, affirmation, tasking). This memory device will highlight Kollar’s presentation of core techniques (ch. 15: Not Knowing & Yes Set; Miracle Question; Scaling; Exceptions; Compliments; the Break).

Solution Based Techniques foster Forward Progress:

http://www.progressfocused.com/2011/07/21-solution-focused-techniques.html

MECStat information (click open the attachment):
ABCs and Cognitive Behavioral Therapy: https://www.youtube.com/watch?v=gQRAekLA73I

A fun view of ABCDE and Rational Emotive Behavioral Therapy: http://www.youtube.com/watch?v=J_frDwckrys

A Christian perspective on Mental Health: Dr. Adrian Rogers 5 Steps to Mental Health

https://www.youtube.com/watch?v=e-JRgAZySIM

A Christian perspective on changing your thinking: Taking Control of our Thoughts – Charles Stanley

https://www.youtube.com/watch?v=9bLgDoFkdqo

7. Will we use David Benner’s (2003) Strategic Pastoral Counseling stages (i.e., Encounter, Engagement, and Disengagement) in our SbStPC structure?

No. The expectation is to use the four phases presented in this course; however, Benner’s three stages offer additional description to our four-phase structure.

· Phase One: Getting the Care-seeker’s Present Story or Portrait (Session 1: Encounter)

[possible disengagement if referral is needed]

· Phase Two: Developing the Care-seeker’s Preferred Story/Solution (Session 2: Engagement)

· Phase Three: Clarifying and Executing Action Plan (Session 3: Engagement)

· Phase Four: Connecting Care-seeker to Community (Final Session: Disengagement

Page 8 of 8

LIBERTY BAPTIST THEOLOGICAL SEMINARY

THE SIGNIFICANCE OF DEVELOPING CORE COUNSELING COMPETENCIES IN

PASTORAL CARE MINISTRY

A thesis project submitted to

Liberty Baptist Theological Seminary

in partial fulfillment of the requirements

for the degree

DOCTOR OF MINISTRY

By

Craig L. Younce

Lynchburg, Virginia

December 2, 2011

LIBERTY THEOLOGICAL SEMINARY

THESIS PROJECT APPROVAL SHEET

______________________________

GRADE:

______________________________

MENTOR: Dr. Charlie Davidson

______________________________

READER: Dr. Rod Dempsey

ABSTRACT

THE SIGNIFICANCE OF DEVELOPING CORE COUNSELING COMPETENCIES IN

PASTORAL CARE MINISTRY

Craig Younce

Liberty Baptist Theological Seminary, 2012

Mentor: Dr. Charlie Davidson

The purpose of this thesis project is to present the importance of developing four

specific core competencies in the area of pastoral counseling. It is problematic that most

pastors have received minimal or no training in counseling resulting in inadequate

therapy when parishioners seek pastoral counseling during times of crisis. The material

presented in this thesis project enables pastoral care givers to become proficient

counselors through a series of learning objectives, best practices, critical tasks, and

accomplished practices directed toward improving counseling competencies in the area of

personal, marriage, and family counseling. Additionally, this project addresses the

problem of pornography, and proposes a blueprint to be implemented in developing a

church program that would assist men in overcoming addictions to pornography.

Abstract length: 121 words.

DEDICATION

This thesis is dedicated to my beautiful wife, Terri.

Her sacrifice, love, patience, and encouragement gave me the strength to persevere.

She enabled my dream to become a reality!

“A man’s greatest treasure is his wife -- she is a gift from the LORD.”

Proverbs 18:22 CEV

v

TABLE OF CONTENTS

CHAPTER ONE:

CONVEYING THE SIGNIFICANCE OF CORE COUNSELING COMPETENCIES IN

THE CONTEXT OF PASTORAL CARE ...................................................................... 1

Introduction .................................................................................................................... 1

Statement of the Problem ................................................................................................ 3

Statement of Limitations ................................................................................................. 6

Definitions ....................................................................................................................... 8

Biblical and Theoretical Basis ........................................................................................ 11

Statement of Methodology .............................................................................................. 16

Review of the Literature ................................................................................................. 20

CHAPTER TWO:

CORE COMPETENCY ONE: KNOWING YOURSELF TO GUIDE OTHERS .......... 35

Introduction ..................................................................................................................... 35

The Importance of Self-Awareness ................................................................................ 38

Learning Objective One: Unfolding Your Life as You Know It ................................... 41

Learning Objective Two: Unfolding Your Life As You Want It to Be .......................... 59

Learning Objective Three: Unfolding Your Plan for Change ........................................ 62

Conclusion ...................................................................................................................... 72

vi

CHAPTER THREE:

CORE COMPETENCY TWO: DEVELOPING YOUR STYLE TO CONNECT WITH

PEOPLE .......................................................................................................................... 73

Introduction ..................................................................................................................... 73

Best Practice One: Integrating the Bible into the Counseling Model ............................ 75

Best Practice Two: Proper Relational Style & Safety ................................................... 83

Best Practice Three: The Counseling Setting and Culture ............................................. 95

Best Practice Four: Solution-Based Brief Pastoral Counseling ...................................... 97

CHAPTER FOUR:

CORE COMPETENCY THREE: CONSTRUCTING YOUR STRATEGY TO MEND

MARRIAGES .................................................................................................................100

Introduction .....................................................................................................................100

The Spiritual Implications ...............................................................................................101

The Evolution of Psychology into the Twenty-First Century .........................................102

Family Systems Therapy .................................................................................................105

Acceptance and Commitment Therapy (ACT) ...............................................................117

Attribution Theory ..........................................................................................................120

Cognitive Behavior Therapy ...........................................................................................121

Contextual Family Therapy ............................................................................................124

Emotionally Focused Therapy ........................................................................................125

Solution Focused Brief Therapy .....................................................................................127

Conclusion ......................................................................................................................130

vii

CHAPTER FIVE:

CORE COMPETENCY FOUR: BUILDING YOUR PLAN TO REPAIR

FAMILIES ......................................................................................................................132

Introduction .....................................................................................................................132

Accomplished Practice One: Embracing a Strong Theistic Psychotherapy ..................133

Accomplished Practice Two: Mastering Christian Integrative Psychotherapy .............139

APPENDIX A: SEMINARY RESEARCH STUDY ......................................................147

APPENDIX B: STRUCTURING YOUR CHURCH TO RESTORE MEN .................151

BIBLIOGRAPHY ...........................................................................................................182

VITA ...............................................................................................................................191

1

CHAPTER ONE

CONVEYING THE SIGNIFICANCE OF CORE COUNSELING

COMPETENCIES IN THE CONTEXT OF PASTORAL CARE

Introduction

Pastoral counseling opportunities are divine appointments with individual

members of the church community. James Dittes, former Yale University Professor of

Psychology of Religion, penned his reflections on the matter of pastoral counseling with

these thoughts:

However casual the person is while waiting around after a committee meeting or

in crossing your path after church, however brazen, professional, or apologetic

one is in claiming your time, however confident or pompous the person has

always come across to you, when you hear the phrase, “Can I talk to you?” or a

similar statement, it should be taken as the self-disclosure of a tormented person

who feels unable to cope. It is possibly a cry for help more desperate than it

sounds because it is a confession, to some degree, of personal deficiency and

paralysis. 1

The pastor is very often the initial crisis counselor sought out by people under the

influence of a church ministry. Counseling sessions may occur formally in the church

office; but, they also transpire naturally throughout the daily itinerary of the pastor as he

or she interfaces with members of the congregation. Wayne Oates referred to this

pastoral dynamic in the following manner, “You, as a pastor, move from one crisis to

another with those whom you shepherd. In a single day, you may visit the mother of a

newborn baby, give guidance to a person who is becoming a Christian, talk with high

1 James E. Dittes, Pastoral Counseling, the Basics (Louisville, KY: Westminster John Knox Press,

1999), 18.

2

school or college graduates about their life work, unite a couple in marriage, comfort a

person who is bereaved, call upon someone who is confronting a serious operation, and

listen to the last words of a patient who is dying. 2

Christian pastors throughout history and in all places have ministered to the

presence of personal problems of their parishioners. J. R. Beck wrote, “We have not

always labeled this important pastoral function as counseling; but, this function has

always existed as a vital expression of ministry for undershepherds caring for their sheep

in the name of the great Shepherd.” 3 Influenced the past one-hundred years by the

discipline of psychology and the past fifty years by counseling, parishioners have grown

accustomed to counseling as an expected component of pastoral care. Therefore, inherent

in the call of “shepherding a flock” is the necessity to be a competent and skilled

counselor.

Most pastors grasp the significance of the pulpit ministry; but, some have not

fully comprehended the weight of the counseling aspect. Clyde Narramore once stated,

“It has been said that a minister who does not place a strong emphasis on counseling is

only half a minister.” 4 Preaching is a wonderful blessing; however, it may not always

meet a church member’s specific need. For example, a young woman is concerned about

a matter standing in the way of marriage, but does not get the particular help she needs

from the weekly sermon. Another young man is wrestling with homosexual feelings and

knows unless his situation improves he is likely to have serious trouble; however, the

2 Wayne Oates, The Christian Pastor, 3

rd ed. (Philadelphia, PA: The Westminster Press, 1982), 17.

3 J. R. Beck, Baker Encyclopedia of Psychology and Counseling, 2

nd ed. (Grand Rapids, MI: Baker

Books, 1999), 834-835.

4 Clyde Narramore, The Psychology of Counseling (Grand Rapids, MI: Zondervan Publishing

House, 1960), 11.

3

sermon is miles away from his personal issues.

Every pastor should keep in mind that God is very much interested in the

individual person. Jesus manifested this during His earthly ministry. Even though Jesus

was pressed by the multitudes, He visibly expressed His interest in individuals and was

prepared to meet them at their specific point of need. Jesus called His disciples one by

one; He met Nicodemus alone to discuss the things of God. He sat by a well and

explained to a Samaritan woman how she could truly quench her thirst with the Living

Water. During a bustling street procession, Jesus looked up into a tree and spotted a man

sitting on a branch, then left the crowd and went to the man’s home to personally discuss

his spiritual needs. Jesus’ parable of the Good Shepherd stated that He left the ninety and

nine to help one poor wandering sheep. Therefore, like Jesus, pastors must be well

equipped to deal with individuals at their precise point of crisis.

Statement of the Problem

The project, The Significance of Developing Core Counseling Competencies in

Pastoral Care Ministry, focuses on the development of core counseling competencies

essential in the area of pastoral care ministry. Howard Clinebell, in his textbook Basic

Types of Pastoral Care and Counseling, proposed that for clergy “it is important to

obtain the best available supervised training in counseling, both academic and clinical,

not only to avoid doing harm but to maximize one’s abilities as an instrument of

healing.” 5 The problem is most pastors have not experienced such training. Some of the

fault may lie in the shadow cast on counseling by Jay Adam’s nouthetic movement; as a

5 Howard Clinebell, Basic Types of Pastoral Care and Counseling, 2

nd ed. (Nashville, TN:

Abingdon Press, 1984), 49.

4

result, pastors are hesitant to embrace the discipline of counseling apart from sola

scriptura. The proponents of the biblical counseling movement thwart the use of

psychology and psychotherapy, except in special circumstances. One could also blame

the readiness of pastors to outsource their counseling responsibilities to counseling

ministries, professional counselors, and counseling centers. However, most of the fault

must be placed on the lack of pastoral counseling instruction provided in the Master of

Divinity Degree programs of American Seminaries. Clinebell would go on to express

that it is the competent pastoral counselor who will experience the privilege of guiding

people on their inner journey toward wholeness. The minister, who has paid the price of

disciplined study and training leading to competency, will experience the wonderful

amazement and joy that comes with the realization one has been an instrument through

which the Holy Spirit has brought healing and growth to another human being. 6

After examining Master of Divinity degree curricula from a significant number

and diverse selection of theological seminaries in the United States, this writer observed

that students trained for pastoral ministry in these programs received minimal education

in the discipline of counseling. The seminaries evaluated by this author, offered few, if

any, compulsory classes or required minimal credit hours in the field of counseling. The

Master of Divinity degree is considered by most institutions to be the only approved first

master’s degree for students preparing for a pastoral or preaching ministry, as well as any

other ministry largely comprised of biblical teaching, 7 and is generally considered the

degree required for ordination by most mainline denominations. Yet, most seminaries

6 Clinebell, Basic Types of Pastoral Care and Counseling, 49.

7 Southwestern Theological Baptist Seminary Catalog, Master of Divinity, http://www.swbts.edu/

catalog /page.cfm?id=32&open=3_area (accessed, July 18, 2011).

5

neglected an emphasis on pastoral care, which is a key component of pastoral ministry.

An examination of the data queried showed that required counseling courses in

the Master of Divinity degrees surveyed by this writer only constituted 2.1 percent of

institutional curricula. The information confirmed that the theological seminaries

analyzed by this author offered less than one required counseling course, .76 percent, per

Master of Divinity program; and, nearly one third, 32 percent, of the seminaries

researched did not offer any required counseling classes in their Master of Divinity

programs. Furthermore, the nature of most of the counseling classes offered, as part of

the curriculum, was introductory rather than specialized.

Think about it, on any given Sunday what do pastors in America see as they look

out over their congregations? They may see a husband who admitted his wife to a mental

hospital the week before, a young wife deeply depressed by the tragic death of her

husband, a couple who recently learned that their child has leukemia, an alcoholic

wrestling with his addiction, a husband and wife struggling to overcome the agony of

alienation in their marriage, a high school boy whose girlfriend is pregnant, an

ambulatory paranoid women who did not responded to psychiatric treatment, a man

facing surgery for a suspected malignancy, a man anticipating with near terror the

emptiness he fears mandatory retirement will bring to his life, and the crisis list could go

on and on. Howard Clinebell proposed, “Such people often trust the very fabric of their

lives to the counseling skills of their minister. Frequently , the pastor is the only person

they allow to enter their private hells;” 8 yet the reality is, in their desperate need, people

will open their hearts to the pastor whether or not the pastor possesses the required

8 Clinebell, Basic Types of Pastoral Care and Counseling, 47.

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counseling skills. Wayne Oates made the point that pastors do not enjoy the freedom of

deciding whether or not to counsel when he stated, “The choice is not between

counseling and not counseling, but between counseling in a disciplined and skilled way

and counseling in an undisciplined and unskilled way.” 9 The problem is many who

pastor churches, lack significant training in one of the most important aspects of ministry,

pastoral counseling.