Approaches Used In The Field Of Counselling Theology Religion Essay

There are a assortment of different appraoches used in the field of reding since its birth in the 19th century, eachA attack originating from its ain theoretical base refering human psychological science and the beginning of jobs that people attempt to cover with.

Person-Centered Approach

Person-centred therapy was foremost proposed by Carl Rogers in the 1940 ‘s, and has grown and developed in the undermentioned decades.A In contrast to the the current psychological attacks, Rogers emphasised the importance of a curative relationship in which the client was viewed as the expert on their experience, non the counselor ( Brammer & A ; Shostrom, 1982 ) .A

The person-centred healer ‘s function is to supply a suited sphere in which the client would beA able toA explore the significance of their jobs and to believe of more constructive waies for the hereafter. This attack relies on curative relationships which are echt, honest, empathetic, understanding, safe, compassionateA and existent ( egan, 2007 ) .

The healer and client must hold religion that the client can and will detect self-direction.A The healer focuses on the here and how, actuating the client in sing and showing feelings. The person-centered healer believes that good mental wellness is a balance between the ideal ego and existent self.A Problems arise when there are differences between what we are, and what we wish to be, ensuing in disturbed behavior ( Corey, 2005 ) .

One basic premiss of this attack is that human existences are basically good and trusty, who will intuitively travel towards objectives that are honoring and socially responsible, and has a really positive position of psychological science and human capacity for alteration ( Kottler, 2004 ) .

Experiential Approach

The experiential attack to reding and psychotherapeutics is a philosophical method for understanding human troubles. Experiential arose from a twentieth century philosophical motion encompassing diverse philosophies but focused on the analysis of single being in an unknowable world and the person who must presume duty for their actions without any definite apprehension of what is right or incorrect or good or bad ( Corey, 2005 ) .

Harmonizing to existential philosopher theory, human nature is best described as being in changeless alteration. Worlds are ever germinating and animating themselves through their undertakings. Through inquiring inquiries in an attempt to do sense of their being, worlds develop in six dimensions: the capacity for self-awareness ; freedom and duty ; making one ‘s individuality and set uping meaningful relationship with others ; the hunt for significance, intent, values, and ends ; anxiousness as a status of life ; and consciousness of decease and non-being. Curative ends in experiential therapy focal point on helping the client to recognize their possible through accepting the freedom and duty to move that comes with being human, which will take to their being able to populate a more reliable life. This is accomplished by disputing a client ‘s stiff wonts to increase his or her sense of liberty ( Kottler, 2004 ) .

The experiential attack characterises human existences as animals of changeless alteration and version, with fundamentally limited being in a model of single strengths and failings, and chances and boundaries created by their model, understanding the tragic and forced facets of our being alongside our picks and our possible ( Kottler, 2004 ) .

Psychological wellness, from an experiential position, is characterised by an ability to happen a manner through the elaboratenesss of life, relationships, and the universe at big. Perturbation, in contrast, is taken as the consequence of maneuvering clear of life ‘s truths and populating under the shadow of the outlooks and rules of others ( Corsini & A ; Wedding, 2008 ) .

The experiential attack argues that perturbation is an ineluctable experience for merely about everyone ; the difference lies with how each individual face perturbation, whether it is with a preparedness to link with life instead than a disposition to endorse off, and withdraw from taking duty for life picks ( Corsini & A ; Wedding, 2008 ) .

A basic premiss is that worlds are neither good nor evil, but have the capacity within each of us to make up one’s mind what is good or evil, and to do this pick, and take duty for our ain determinations ( Corey. 2005 ) .

Points of Comparison

Possibly the most compendious and logical definition of the differences between these two attack is best described by a practician. Mulhauser ( 2010 ) describes the experiential attack as ; “ the two of us, you and me, we are involved in the really same project, coming to clasps with the vagaries of life and significance and decease, although today we shall concentrate wholly on your project and non mine ” ..

In contrast, the person-centred attack is explained as ; “ the two of us, you and me, we are involved in really different projects, and what affairs is merely that I will be here with you to understand and accept you and to reflect congruently on your project and non mine ” ( Mulhauser, 2010 ) l. The experiential attack seems to necessitate much more from the counselor in respects to the curative relationship, and in placing with any issues the client may be fighting with. The counselor is placing with the battle, instead than placing as a support.

For the experiential counselor the chief purpose is to ease the client ‘s ain brush with themselves and to back up the client ‘s being-in-the-world ( Corey, 2005 ) . The counselor attempts to prosecute with what truly affairs to the client, to avoid coercing their ain sentiments, and to assist the client to do clear and clear up their point of position, with the ultimate purpose of the client being able to populate a healthy and happy life.

Experiential reding sets tremendous accent on the counselor ‘s duty to be cognizant of their ain prepossessions and biass. The healer must besides be able to go forth behind their prepossessions ( Kottler, 2004 ) .

This attack is minimally concerned with technique or specific intercessions, but concentrates more on philosophical rules that help a counselor to understand and assist the client ( Kottler, 2004 ) .

For the person-centred counselor, it is the relationship between the client and the counselor that is paramount, with the counselor conveying the qualities of genuineness, empathy and regard. The client is so able to utilize this relationship and unconditioned positive respect to travel frontward. The counselor does non offer advice or work out jobs for the client, but uses contemplation and the relationship to let the client to increase their degree of understanding and motive for alteration ( Corey, 2005 ) .

Between the two attacks there is a considerable difference in how the counselor is viewed. For the experiential attack, the counselor is seen as an adept usher ; “ From the beginning the curative relationship will be purely defined as a professional 1, where the practician is the expert, consulted and employed by the client ” and “ experiential healers are required to be wise and capable of profound and wide-ranging apprehension of what it means to be human ” ( van Deurzen 2002 ) .

The person-centred attacks, with its more inactive and brooding function for the counselor, who is non seen as an expert usher, but more person who will walk with you, demoing congruity, empathy and regard. Much of the duty is non with the counselor, as might be expected with the experiential attack, but lies with the client. It is the client who has the primary duty for the class of therapy, content and its success ( Kottler, 2004 ) . Harmonizing to the person-centred attack, if the counselor is able to be truly present, congruent, utilise appropriate empathy and listen good, so the client will better.

One of the restrictions of the experiential attack is that it is more of a doctrine than a technique, and can be seen as unclear and frequently misinterpreted ( Kottler, 2004 ) . As it is reasonably complex and abstract, and does non hold a systematic statement of rules and patterns, it can besides be hard to use to mundane circumstance ( Corey, 2005 ) . It is non a recommended attack for clients non able to manage intellectually complex thoughts, or covering with terrible perturbations.

The person-centred attack has its ain restrictions in that it does give a batch of duty to the client, and some people may necessitate more way and construction than a rigorous person-centred attack might supply. The attack has besides been criticised for non reacting to the troubles a client may meet in interpreting feelings into words – we do n’t ever now what we are experiencing, and the inclination to disregard ideas and behavior in favor of feeling ( Kottler, 2004 ) . This attack is non recommended for clients who have any trouble in verbally showing themselves.

Religion

Problems arise non so much from the reding techniques used by existentialist counselors, but instead a philosophical issue with the theoretical footing of existential philosophy itself, which may exclude any reference of spiritualty, or work actively against is. A figure of theoreticians describe themselves as materialists with a belief that there is nil beyond our material organic structures and rational head. In malice of the important function that faith dramas in the lives of many people, spiritual beliefs are the least addressed by psychological science. Among the societal scientific disciplines, psychological science has developed an image of contradicting spiritual beliefs so that psychologists and psychoanalysts are frequently called the “ priests of a irreverent age ” ( Hefner, 1997 ) .

Religion is a extremely debated point within existential philosophy – some existential philosophers reject the world of God wholly, and most theoreticians could be said to be wary and leery of faith and spiritual organisations as a whole ( Brammer & A ; Shostrom, 1982 ) . The stiff wonts or beliefs that existential philosophers would hold us be free of, are called by some their religious foundation, faith or religion.

Christian philosophy is besides called into inquiry – where existential philosophy embraces diverse philosophies and tenet ; Christianity has one philosophy ; “ yet for us there is but one God, the Father, from whom are all things and we exist for Him ; and one Lord, Jesus Christ, by whom are all things, and we exist through Him ” ( 1 Corinthians 8:6, New Jerusalem Bible ) .

Existentialism Centres on the analysis of single being. Yet Christianity teaches that God created us with a intent, and all were made in His image ( Colossians 3:10 ) . We are made by God, and hence per se good. We are existences composed of “ organic structure and psyche, and made to the image and similitude of God ” , and made to “ cognize Him, to love Him, and to function Him in this universe, and to be happy with Him everlastingly in Eden ” ( Baltimore Catechism ) . It may take clip and attempt, supplication and instruction, but we are made to be worthy, happy and joyful people. This does n’t intend life without hurting and grieve – but it does connote a trust in God to see us through any troubles, and the aid of God n get the better ofing calamity, adversities or hurting.

Existentialism theorises that that we do non hold any certain cognition of right and incorrect, good and evil. Christian canon is a small different in that we believe we know what is right and what is incorrect through the jurisprudence of God, from the Ten Commandments ( Exodus 20 ) , to the Law of Love “ Love the Lord your God with all your bosom and with all your psyche and with all your strength and with all your head ; and love your neighbor as yourself ” ( Luke 10:27 ) .

We besides believe we know what is good and evil, “ Why do you inquire me about what is good? ” Jesus replied. “ There is merely One who is good. If you want to come in life, obey the commandments ” ( Matthew 19:17 ) .

“ Humanist attacks perceive human existences as fundamentally positive animals who develop constructively, given the right conditions. The experiential place is that people may germinate in any way, good or bad, and that lone contemplation on what constitutes good and bad makes it possible to exert one ‘s pick in the affair ” ( van Deurzen 2002 ) .

This quotation mark is an first-class summing up as to why a person-centred attack could be employed with small trouble in an Orthodox Christian community, but there would be important opposition in using openly any attack originating from the theoretical footing of existential philosophy.

Decision

The curative attack I prefer demands to suit into my personal belief that psychological science and faith are complimentary subjects, as “ God ‘s sovereignty reigns over the contents of both, ” as both Fieldss have “ one writer and depict a individual world ” ( Entwistle, 2004 ) .

At the same clip as I wish to integrate my rules and doctrine into my guidance manner, I besides am cognizant of the demand to keep the flexibleness of reding un-churched clients, necessitating an accurate apprehension of secular reding theory.

Notwithstanding this, the issues that are cardinal to Christian divinity are frequently the same issues that are the focal point of theoreticians: What motivates us? What do successful relationships look like? What behavior are factors in a good life? What is the end of life? Why am I here? Where did I travel incorrectly? How do I get by with hurting and loss? How do I populate a good productive life?

An integrated and flexible guidance attack is needed, which calls for proficiency in a assortment of techniques in order to assist different people with different demands and backgrounds.

This flexible guidance attack fits with a worldview that understands the diverseness that exists among people and their jobs. Secular guidance can be a great aid to non-Christian and Christian clients. Adding a religious moral force to reding can give more deepness and apprehension to the procedure for Christian clients, if the counselor has the ability to find an appropriate manner of incorporating psychological theories with Biblical and religious kineticss.

Peoples who wish to set about reding with a counselor who portions their spiritual beliefs may value the usage of spiritualty in reding Sessionss. And as most people have some kind of spiritual orientation, the jobs faced by people, and the aid provided by psychologists, counselors and instructors have “ spiritual, religious and moral deductions ” ( Egan, 2007 ) . William James ( 1985 ) considered faith as “ an indispensable organ of our life, executing a map which no other part of our nature can so successfully fulfill ” . The impact of faith on people ‘s lives can non be disregarded.

Christian guidance and secular guidance have the same end – to assist people get the better of jobs and troubles that are impacting on their life. The difference is that Christian counselors incorporate religious patterns such as supplication and utilize scriptural or sacramental constructs to assist people.

There can be a complementary relationship between faith and guidance. Counselling and faith are both able to assist people to populate their lives with bravery and optimism and to endeavor towards making conditions that give people the strength to populate better lives.

An integrative attack to reding can follow different techniques from different theoretical and philosophical backgrounds, but if working with a community where profoundly held beliefs are non compatible with certain doctrines, it would non be constructive or worthwhile to advance or publicize a manner of reding that would set possible clients offside or create a huge unsurmountable chasm between client and counselor.