Mcminn Book Review Of Psychology, Theology And Spirituality PDF

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McMinn Book Review *******-*********** Liberty University

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MCMINN BOOK REVIEW

2 McMinn Book Review Summary

In the book, Psychology, Theology and Spirituality in Christian Counseling, McMinn (2011) discusses several important concepts for integrating psychology, theology, and spirituality into Christian counseling. While there is much discussion on the subject of integration, McMinn suggests that in the field of Christian counseling, spiritual formation is a crucial part of a client’s healing and growth (McMinn, 2011, p. 5). McMinn also shares his wisdom and experience to explain practical ways of safely integrating prayer and Scripture into the counseling sessions. I will highlight several topics that McMinn (2011) explored in this book that I believe are essential for any professional in the social services field to reflect upon. The beginning two chapters focus on several important themes such as a firm foundation, the counselor’s spiritual life, and informed consent (McMinn, 2011). The first idea that McMinn (2011) makes is the importance of a grounded foundation in all three aspects of psychology, theology, and spirituality (p. 26). He suggests that proficiency in all areas and in all of the accepted theories are in the best interest of the client for healing (McMinn, 2011, p. 26). Focusing too heavily on any one, such as psychology, can leave out other valuable and proven healing techniques found in the remaining two (McMinn, 2011, p. 9). The next concept found in beginning chapters, deal directly with the counselor’s disposition and inner life practices (McMinn, 2011, p. 12). Many clients think that Christian counseling is secular counseling with a Bible verse or two sprinkled in (McMinn, 2011, p. xxi). Even among Christian counselors, there is such diversity in techniques that there is little agreement on what constitutes Christian counseling (McMinn, 2011, p. 13). McMinn (2011) also suggests that this is one of the few professional fields in which the counselor’s personal life

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overlaps with their professional life (p. 9). The counselor is the vessel used by the Holy Spirit for healing. Thus, it is essential that the Christian counselor has established their spiritual disciplines of prayer, study, and fasting, outside of the counseling room (McMinn, 2011, p. 14). The last concept found in the beginning chapters deal with the necessity for signed informed consent (McMinn, 2011, p. 24). Informed consent protects the client and the counselor and is an issue that needs to be given serious attention (McMinn, 2011, p. 24). Because Christian counselors are so diverse in their practices, a detailed outline of the treatment plan and alternative available strategies will need to be understood and signed by the client (McMinn, 2011, p. 24). It would be extremely unethical and unprofessional to attempt any spiritual guidance technique, such as prayer with a client, without the client’s full understanding and consent (McMinn, 2011, p. 61). The remaining chapters focus on application strategies in the counseling sessions. Chapter three and chapter four deal specifically with when and which forms of prayer and Scripture should be used with a client (McMinn, 2011). Studies suggest that prayer and Scripture are both valuable resources that can heal and give comfort (McMinn, 2011, p. 81). However, prayer in the counseling room can create an uncomfortable situation for the client by exceeding the client’s spiritual development (McMinn, 2011, p. 107). Using Scripture can create confusion by the client’s misunderstanding of the meaning behind the passages (McMinn, 2011, p. 107). Or, the counselor could assign passages that could inadvertently be pushing their own ideas onto the client (McMinn, 2011, 107). Chapter five and six deal with confronting and confessing sin (McMinn, 2011). The danger of confronting sin may lead a client away from repentance and into feelings of shame or guilt (McMinn, 2011, p. 191). The paradox for the counselor is how to teach the need for

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forgiveness and grace from Jesus Christ without the mistakenly condemning the client (McMinn, 2011, p. 191). At times, confession can be closely tied to guilt, which can be either helpful or harmful for the client (McMinn, 2011, p. 209). If confession is accomplished with a spirit of humility, then it can become an act of acknowledgment and need for a healing relationship with Jesus Christ (McMinn, 2011, p. 225). If confession is forced, then increased feelings of guilt will further harm the client (McMinn, 2011, p. 209). Chapters seven and eight discuss the healing powers of forgiveness and redemption, if assisted by the counselor in an ethical manner (McMinn, 2011). Forgiveness is the way in which the interpersonal healing takes place (McMinn, 2011, p. 249). Many times, the counselor needs to clarify what forgiveness is and what it is not (McMinn, 2011, p. 250). Forgiveness does not excuse behavior or establish a relationship with the accused, both which are common misconceptions (McMinn, 2011, p. 250-251). Though forgiveness is a requirement of Christians, a client may feel that they are obligated to forgive an abuser, causing the client more pain and suffering (McMinn, 2011, p. 255). Redemption, like forgiveness, is a stepping stone to healing and transformation through Jesus Christ (McMinn, 2011, p. 302). Redemption heals and brings us all closer to God, by closing the gap caused by sin, guilt, shame, and unforgiveness. Prayer, Scripture, and other spiritual disciplines ask God to wipe our slates clean while freeing us from the power that sin has in our fallen world. Redemption allows us all to live out our faith and to be restored into a fully devoted life in Jesus Christ. Personal Reflection Upon my personal reflection of McMinn’s (2011) views of client spiritual care in the counseling session, two ideas resonated. I can personally relate to the idea of suggesting forgiveness. Many years ago, as the ink was still drying on my marriage certificate, my new

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husband and I felt the turbulence in our relationship. We were drowning in debt, arguing instead of whispering sweet nothings, and just plain exhausted with the other. I made an appointment at a local church that offered free counseling. Pastor Bob gave us each a no. 2 pencil, a bubble answer sheet, and a personal history test booklet. The answer keys revealed things about our past that would guide Pastor Bob in his counseling strategy for the next session. Pastor Bob opened our next session with prayer and began by explaining the problem with our marriage, based on our test results. He confidently explained, with the absence of tact and feeling, that I was to blame. He explained that I suffered from angry bitterness caused by my unforgiveness of growing up with an alcoholic father. I would transfer my anger issues onto my husband in hopes that he will fulfill my insecurities and unmet expectations. Immediately, I feel embarrassment, hurt, shame, guilt, and anger. As I grabbed my purse to quickly exit the church, Pastor Bob yelled to me that my marriage would surely fail if I left, I kept walking. Fast forward to over two decades amazing years of marriage that Ron and I enjoy. We have an exciting relationship that is blessed by God. Ours is a daily dynamic experience that usually leaves us laughing, playing, chasing, or exchanging kisses while fighting over the first cup of coffee of the morning. I can look back and see that Pastor Bob was correct in his client assessment of my past. Those shortcomings he mentioned were true of my personality, but his lack of compassion in his assessment delivery left a nasty scar. Demanding forgiveness was too large of a leap for a barely 21-year-old selfish wife to attempt. I did not have the spiritual maturity or understanding of forgiveness, grace, or redemption that was needed. What I did need was a Savior first and a compassionate counselor that I trusted to guide me along the path of salvation. Forgiveness that is rushed, forceful, demanded or lacks empathy is rarely effective (McMinn, 2011, p. 255). Through the years, Ron and I made our relationship with each other a

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priority by joining a growing church and surrendering our lives to Jesus. We have attended countless marriage seminars that taught us Biblical truths about finances, tithing, grace, redemption, forgiving and asking for forgiveness. With the help of Jesus Christ, I have long since forgave and I enjoy a strong relationship with my parents. Currently, we lead small groups of newlyweds through the same Bible studies that we had once used. Even back then, I wanted the favor of God on my life and on my marriage, I just did not know the steps needed. That is why I choose a Christian counselor. Sadly, I fear that my first experience with a Christian counselor may not have been unique. It is essential that Christian counselors represent Jesus to ever client. Jesus used humility and compassion when speaking with people that needed to recognize the need for change and at times a little humor. Analysis The first concept that I found truly helpful and unique to McMinn (2011) is the threequestion approach to client assessment (p. 66). By asking and then evaluating the answers, the counselor can best serve the needs of the client. The first question the counselor should ask is if this practice creates a healthy sense self? The second question to ask is if this activity will create a healthy need? The third question to ask if this will create a healthy relationship (McMinn, 2011, p. 66)? For example, the use of prayer in the session can help as part of the healing strategy or harm if it is used without insensitively (McMinn, 2011, p. 96). If practices, such as praying with clients, are filtered through these questions, the chance of harming a client may be drastically reduced (McMinn, 2011). The second unique concept that stands out is the section that deals with facing the challenges (McMinn, 2011). Each new idea that is discussed ends with six challenges to reflect on when implementing the plan (McMinn, 2011). For example, if it would be beneficial to pray

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with a client in the counseling session (McMinn, 2011). The discussion ends with the six challenges to consider when praying with a client, such as asking if any ethical boundaries could be crossed if implemented (McMinn, 2011, p. 100). Another of the challenges to consider was a list of several books that offered training on when it is most effective to pray with the clients. (McMinn, 2011, p. 101). The third concept that I find unique to McMinn (2011) is the extreme cautions that are found in each chapter. The author exercises caution in applying any Spiritual discipline in the counseling session, even though he is a Christian counselor that understands the necessity of prayer (McMinn, 2011). Throughout the book, he expresses the use of the proven psychological and cognitive strategies but errors on the side of caution when integrating Spiritual practices (McMinn, 2011). For example, he believes prayer is necessary but he will not always incorporate public praying with the client (McMinn, 2011). However, he does suggest private prayer in the session and a disciplined prayer life for the counselor outside the sessions (McMinn, 2011). The cautions that are in each chapter help to protect the counselor from harming the client or accidentally crossing any ethical boundaries. The cautions also reflect McMinn’s (2011) practical wisdom from his years of experience when applying spiritual techniques. Application I volunteer at my church as a lay counselor in the community relations department. I do not collect fees, however, a donation to the church is suggested. Couples come into my office for pre and post marriage counseling knowing that prayer and Scripture will be used in the counseling sessions. Even with full disclosure, a signed consent form is necessary before we begin to ensure ethical transparency. When counseling a struggling couple, it may be best to

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attempt to identify the sin that is causing the breakdown. This can be challenging at times to discuss sin without condemning or causing more pain. Thankfully, McMinn (2011) has five helpful concepts to carefully achieve that goal with compassion. The first concept is the use of silence to gently let my clients verbalize and recognize their sin by remaining silent while they are speaking (McMinn, 2011, p. 167). Without a verbal agreement or a nonverbal nod of the head, I intentionally do not agree to their sin while they discuss it (McMinn, 2011, p. 167). This is a useful technique of gently allowing the client to talk their way into acknowledging their sin without giving any signs of approval for the wrong behavior (McMinn, 2011, p. 167). The second concept is known as pondering or thinking out loud that can also encourage clients to focus in on their behavior without my risk of condemnation (McMinn, 2011, p. 168). This technique can also work when dealing with my teenage children. It usually starts with posing an open-ended question that is left hanging in the air for all to consider, such as, “I wonder what would happen if…” Pondering questions such as these are a great way to allow the listener to focus on a specific situation without being forced or confronted (McMinn, 2011, p. 168). The third concept is called questioning (McMinn, 2011, p. 169). By asking intentional questions regarding a situation, the client has control over how they answer. For example, the appropriate questions can help a client verbalize their values about a topic even if that may be at odds with the decisions they have made (McMinn, 2011, p. 169). The client can bring themselves to the conclusion of their inappropriate choices without the counselor having to confront their sin (McMinn, 2011, p. 169). The fourth concept is called direct censure and it can only be used with a client when an established and trusting relationship is present (McMinn, 2011, p. 169). This line of communications directly confronts the sin behavior with a message that displays my views above the client’s views (McMinn, 2011, p. 169). The fifth important concept is not

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confronting the behavior by changing the subject and ignoring it (McMinn, 2011, p. 170). This strategy is not always efficient, but other issues may need dealing with before the behavior is compassionately addressed (McMinn, 2011, p. 170). These important concepts help clients to bring their issues out in the open, as their own ideas, without the counselor confronting the clients and possibly causing additional suffering. I chose these five important concepts for gently recognizing and dealing with sin in marriage relationships (McMinn, 2011). After my personal fiasco with my own marriage counselor, I never want to put a person through a condemning confrontation. No part of my confrontation by Pastor Bob honored God or encouraged a need for Jesus Christ. I believe that any marriage relationship that honors God can be saved if a need for Jesus is established. Marriage was God’s design from the beginning and through the redemption power of Jesus Christ, sin can be forgiven. I believe that God wants marriages to thrive as an unbreakable union of a husband and wife. At times, spouses get stuck in sin’s trap and need help escaping by turning back to God. The challenge is to carefully, with love and compassion, allow the client to recognize the sin. This can lead to confession, forgiveness, and redemption while recognizing a continual need for Jesus Christ. It is essential to allow the Holy Spirit room to heal marriages by creating an environment of trust. Depending on the couple’s level of spiritual development, the conversation may need to start at the beginning with the creation story, sin entering the world, Jesus dying on the cross, His forgiveness of our sins, and then redemption though Jesus. I believe this is how Pastor Bob should have begun our marriage counseling session. His next session could have included the questioning or pondering techniques that would have allowed me to verbalize my sinful life and express my need for a Savior. After a counseling relationship had developed between Pastor

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Bob and myself, perhaps a generalized hypothetical story of the damage caused by an alcoholic parent or how anger and unforgiveness can disfigure future relationships. This book is a valuable resource for any professional that works in the counseling realm. Like the five concepts for confronting sin in a nonconfrontational way, this book lists many additional useful techniques (McMinn, 2011). Integrating spirituality, psychology, and theology into the counseling office can be challenging. Christian counselors and others in the soul care business have the certainty that only the Holy Spirit can heal a person. McMinn (2011) has given techniques, suggestions, and cautions for creating the environments that promote the Holy Spirit’s inclusion into the counseling relationship for that purpose. He concludes the book with steps for complete healing and then growing with forgiveness and redemption through Jesus Christ (McMinn, 2011).

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11 Reference

McMinn, M. R. (2011). Psychology, theology, and spirituality in Christian counseling (Rev. ed.). Carol Stream, IL: Tyndale House....