Individual Must Ultimately Bear Liberty Universit

Individual Must Ultimately Bear Liberty Universit

Individual Must Ultimately Bear Liberty Universit

Replies: As you reply to your classmates, probe their answers. Did they justify why their list of concepts was so important—or non-obvious? Was their answer to the client persuasive? Make sure to integrate appropriate concepts from the class sources, previous courses you may have taken, passages of Scripture that directly relate to the concept, or ethical considerations from the ACA Code of Ethics (2014) and cite correctly, per current APA format.

The student must then post 2 replies of at least 200 words.

Integrate a Christian worldview. Each reply must incorporate at least 1 scholarly source cited in current APA format. Any sources cited must have been published within the last five years. Acceptable sources include resources provided in the course.

Course material

Text book:Neff, M.A. & McMinn, M. (2020). McMinn, M. R. Embodying integration: A fresh look at Christianity in the therapy room. Downers Grove, IL: InterVarsity Press.

K B Posted

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Hello everyone! The following are the five concepts I have chosen for this discussion: hospitality, solidarity, identifying our role, confronting faulty thinking, and self-disclosure.

As counselors, we will likely encounter many clients who are seeking help to overcome or work through traumatic experiences. Experiencing this as a new counselor may seem overwhelming, however two concepts that will be valuable as new counselors, and so on, are hospitality and solidarity. Offering someone hospitality may seem to be a simple, obvious concept, but in the counseling profession it proves to be extremely useful. Giving a client a warm, welcoming environment invites healing. The same applies for solidarity. Throughout our counseling profession, there may be times where we are at a loss for words, but silence can be a time for growth. Creating a safe environment and allowing yourself to be a presence in the client’s life will allow for a different form of healing. Simply being there for the client can be beneficial (Presentation, n.d.).

Another important concept is to identify our role as a counselor, especially in relation to client suffering. By initially identifying our role as a counselor, we are preventing unrealistic expectations that a client may hold, such as healing years’ worth of trauma within a hand-full of sessions. Establishing a clear role is essential to a healthy therapeutic relationship (Presentation, n.d.).

The next concept is confronting faulty thinking. As counselors, it is important to be aware of verbal non-verbal cues. Sometimes, a client may hold a broken view on suffering. By slowly working towards changing a client’s perspective on suffering, we are creating a new, healthy avenue for healing (Presentation, n.d).

Lastly, self-disclosure can be a difficult concept to avenue. However, if done appropriately, self-disclosure can be extremely beneficial to the therapeutic relationship (Neff & McMinn, 2020).

After six weeks a client approaches me and states that “I am not sure that counseling is working…why are you not helping to remove this pain I am feeling?” I believe that after six weeks I would hopefully have begun to develop a strong therapeutic relationship with the client. During their first session, I would have identified my role as a counselor to prevent any confusion that I can simply take away suffering. At this point in the relationship, I would most likely begin with re-stating or re-explaining my role as a counselor. I would also like to explain that healing from suffering is not linear, and that each client will have a different experience in overcoming trauma. I believe that processing growth the client has made thus far would encourage them that there are some strides being made, even if it does not seem like it. Lastly, at this point in the therapeutic relationship, I would like to explore any faulty thinking the client may experience. After six weeks, I believe that I would have some knowledge of faulty thinking and would like to begin to slowly dive into this. Of course, I would also take time to reevaluate the current course of action. Does the current treatment plan match what the client needs and wants? If not, I would make the necessary adjustments and discuss this with the client.


Neff, M. A. & McMinn, M. R. (2020). Embodying Integration: A Fresh Look at Christianity in

the Therapy Room. IVP Academic.

Presentation: Spirituality, Suffering, and Counseling Dynamics. (n.d.). [Slides].

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B B Posted

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In counseling suffering people, I will utilize the following five concepts. Firstly, in understanding existential disillusionment provides the philosophical foundations for true empathy (Neff and McNinn (2020). Existential disillusionment addresses the apparent truth that humans are physically, mentally, and emotionally frail beings in an expansive, seemingly cold universe. Our bodies are subject to pain, sickness, and death. Our minds and emotions are ill-equipped to comprehend the scope and meaning of reality. As it is said in Ecclesiastes 1:2, “…all is vanity.” (King James Bible, 2021). Only by recognizing and validating existential disillusionment can the I hope to have true empathy for the suffering client. Second, I will practice regular maintenance of my meaning-making systems, especially the Christian paradigm of faith, hope and love. It is critical to regularly ask myself, “Have I allowed time and life’s challenges to wedge themselves into vulnerable gaps in my faith? Are these wedges spreading and compromising the integrity of my faith?” As a bolster my own meaning-making systems, I will aid in the exploration and restitution of the meaning-making systems of clients. Next, I was struck by Neff and McNinn’s discussion on life as a gift. Personally, I am inclined to think that the physical world is corrupt and wicked, yet the authors’ references to God’s desire for us to appreciate what should be appreciated is compelling. I must ask myself, “From what did I learn that life should not be enjoyed, and how can I overcome that in proper alignment with God’s will?”. Next, Neff and McNinn highlight the scientifically proven benefits of Gratitude, therefore, why would I not include this as a practice? Finally, (as I ironically begin worrying about the tasks of work tomorrow) the importance of valuing the present moment becomes apparent. For myself, and for future clients, “Why am I anxious about the future, and sorrowful about the past?” How can I better follow the wisdom of Matthew 6:34, “Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.”

In the case of a client who, despite my efforts counseling, continues to suffer, I would consider the following. Firstly, was my approach to the counseling valuable? Did I understand the client’s issues, and implement an appropriate remedial strategy? I believe the client should give feedback on these questions and given the chance to counter my understanding or my approach. If the client feels the counseling was appropriate, but maintains that they continue to suffer, I would attempt to address the nature of suffering itself. What is the clients meaning-making system on the topic of suffering? Can a person be relieved of suffering, especially mentally or emotionally driven suffering, by someone else? I would convey my desire that the client have their suffering reduced or removed, but would humbly suggest that the existential suffering presented in a counseling session is a cross that each individual must ultimately bear alone.


King James Bible. (2021). King James Bible Online.

(Original work published 1769)

Neff, M. A. and McMinn, M. R. (2020). Embodying Integration. [MBS Direct]. Retrieved