Institute for Christian Teaching
Education Department of Seventh-day Adventists
TOWARD AN INTEGRATED PHILOSOPHY OF STUDENT COUNSELING
IN SEVENTH-DAY ADVENTIST
COLLEGES AND UNIVERSITIES
by
Jeffrey O. Brown
Department of Theological Studies
Newbold College
Bracknell, Berkshire
Prepared for the
International Faith and Learning Seminar
held at
Newbold College, Bracknell, Berks, England
June 1994
191-94 Institute for Christian Teaching
12501 Old Columbia Pike
Silver Spring, MD 20904 USA
I am a member of the Religious Interests Committee at
Newbold College. During Spring quarter
1994 a very rigorous survey was conducted on our campus by this
committee to ascertain students' perceived needs. Topping the list were the need for professional counseling
services and peer counseling services.
This paper hypothesizes that prior to the teaching of
any counseling courses of the establishment of any type of counseling service
on campus there ought to be in existence a well-articulated philosophy in
harmony with the theology of the church and the mission statement of the
institution.
This paper does not seek to regulate the practice of
all Seventh-day Adventists who practice counseling. Neither does it seek to impose a model of counseling on
Seventh-day Adventist counselors in Adventist institutions of higher learning. Rather, the purpose of this paper is to
offer a philosophy counseling that will guide both those who teach and those
who practice counseling in Seventh-day Adventist colleges and universities.
Towards a Christian Philosophy
A Christian campus constantly lives in tension,
struggling to hold on to its traditions while embracing contemporary
discoveries. The prevailing situation
is that where counseling is practiced in a Christian context one finds heavy
reliance on secular theories and humanistic philosophies propelled by different
and often opposing worldviews.
Higher
education counseling is in an advanced stage in the United States, a developed
stage in Britain, and a developing stage in Europe. Britain offers certificate and diploma courses in counseling,
with various shades of expense and corresponding degrees of quality; within
Europe counseling is dominated by medical models (Lane, 1993). Counselors,
therefore, arrive at the educational institution from a variety of backgrounds. The interview panel frequently includes
persons with little or no counseling background; and persons are hired, ready
to dispense their form of therapy with little discussion of philosophical
background or practical orientation.
The great danger lies in according too much significance to anyone with
a hint of counseling certification.
How does a Seventh-day Adventist college ensure unity
in its counseling team? What does a
Seventh-day Adventist counseling team accept as essential qualifications? Is a
counseling certificate and a baptismal certificate all that is necessary? I suggest that even Seventh-day Adventists
counselors need to be aware of philosophical and cultural baggage that may
mitigate against successful counseling.
As modern counseling has its origins in humanistic
psychology, it is this emphasis, which has been propagated by counselors in
state and independent colleges alike.
While the current buzz word 'spirituality' is freely incorporated into
counseling programs on secular campuses, counseling as taught and practiced on
Christian college campuses often protests including the language of biblical
faith. This paper maintains that the
teaching, training and practice of counseling should be congruent with the aims
and philosophies of the institution.
COUNSELING AND SPIRITUALITY
The main focus of the 1993 Association of Student
Counseling Annual Conference was spirituality.
Workshops covered topics such as dream sharing, Zen Buddhism, and the
place of spirituality in the work of the counselor. The workshop, which I attended, involved us being invited to
bring along our very own icon and share what it meant to us. I witnessed grown men with tears holding up
a key and talking about how it symbolized a spiritual revolution in their lives. There were others who held up a postcard of
a glorious stained window or a blazing sunset and spoke about the depth of
significance therein. Still another
spoke of her affinity to dolphins (!), how she would commune with them and how
she experienced tremendous spiritual therapy as a result. One participant (myself) suggested that the
personal spirituality of the counselor ought not be a major focus of college
counseling in a secular setting. 'On
the contrary,' was the reply, 'to deny your spirituality is akin to denying
your sexuality.' I stated that if they
left their personal belief systems outside of the counseling office then I
would be happy for my daughter to be counseled by them. 'Oh no,' they said. 'We are made up of body
mind and spirit and we owe our clients our total being...' Towards the end of
the conference I sat with two persons and noticed that hey, like me, had
ordered a vegetarian meal. Overhearing
them talking about spirituality I asked what was their belief system. Their proud reply left me without a
response: "We're into paganism."
The issues are as follows: to what extent is our
personal spiritual view point significant and to what extent should our
personal spiritual view point be allowed to influence the teaching and practice
of counseling on a Christian campus?
Seventh-day Adventists students going for counseling on secular campuses
by individuals covered by codes of ethics which discourage the language of
biblical faith but allow pagans and dolphin-communicators to practice
freely. I maintain that we need not be
apologetic or defensive about a spiritual component being an essential part of
counseling on a Christian campus, as counselors in secular settings are quite
forthright in declaring their 'spirituality.'
Paul Wilkins (1993, p. 31), a British Association for
Counseling (BAC) counselor declares unashamedly: "My focus is humanistic
(though it also includes transpersonal and spiritual dimensions)." Peter Thomas (1991, p. 143), also with BAC,
claims to practice eclecticism: "My world view is that people are basically
OK." Nirava Kavya (1993, p. 103) is psychotherapist and BAC counselor.
After observing mediums at work in a counseling session she wrote:
As I observed it so far, spiritualism offers counseling in a supportive setting. The client is at risk of false interpretation from the medium. However each week a different medium attends and the community, which arranges these open sessions, witnesses everything, and offers a group of concerned friendly and 'normal' persons. This is an advantage not offered by private one-to-one counseling.
Whether it is founded on truth (that spirits really do
commune through the medium) is perhaps not so important. I am sure the mediums I watched were
sincere; there was no intention to deceive and no particular profit made.
Worldviews
such as these are easily accepted in to the counseling profession, yet a
Biblical perspective on counseling finds difficult acceptance even in Christian
circles. While refraining from the
imposition of any one therapeutic model, the following comments by Crabb (1975,
p. 21) are relevant for the counseling predicament on Seventh-day Adventist
campuses where individuals are trained in any number of schools of thought:
"The obvious need in the field of counseling is a clearly stated unity
within which there is room for diversity."
Human Potential, Human Sinfulness
I will briefly address the issue of marital and
premarital counseling inasmuch as counseling on Seventh-day Adventist campuses
frequently involves issues concerning relationships. Preventive therapy has included the Marriage
Encounter/Enrichment/Commitment Seminars as well as Adventist Engaged
Encounter, a premarital counseling weekend.
These programs have originated in schools of thought outside of the
Adventist, and in some cases, Christian community.
Elder (1979, p. 674) does not believe that Christian
counseling can adopt these worldviews.
He asserts that humankind is basically sinful, having profound impact on
our freedom of choice to change.
Concerning the Christians adopting the Marriage Encounter phenomenon of
marriage counseling, Elder states:
There ought to be a rethinking of what can and should lie behind such a movement. The motto of marriage encounter (and 100 other Gestalt-type self-help groups) that "feelings are neither good nor bad; they just are" is too pat, too easy. Phrases like this are directly related to the family of "I'm OK, You're OK," and the problem in marriage seems to me more often to be "I'm not OK and neither is my spouse." In the eyes of God, we are not OK - else why bother with the whole salvation-through-Christ scheme?
Thus one of the main issues in counseling in a Christian context is the awareness of sin. Christians do not have a doctrine, which believes, that good lies dormant within every person and if we just tap in to our internal resources we will discover solutions. Counseling in a Christian context begins with the premise that we were born with a bent to sin, all of our good deeds are like filthy rags, and all have sinned and come short of the glory of God. Counseling on Adventist campuses must address the balance of human potential and human sinfulness. The particularly Christian aspect of their marital and premarital counseling programs must be prominent. Elder (1979, p. 673) reports on his experience of the Catholic parent program Marriage Encounter:
The horizontal dimension between people seems to have been well thought out; improved marriages are the proof of that. But the theological dimension does not seem to have been sufficiently developed. At no time during the weekend did I hear any reference to Paul's treatment of marriage . . .. Somehow the cutting edge of Christian commitment (Matt 10:36, "A man's foes will be those of his own household") never comes to light.
A distinct Christian worldview needs to pervade the
counseling program.
Much of non-directive counseling emphasizes getting in touch with feelings and originates in a particular school of psychology. Whether the psychotherapy of Gestalt or the 'psychotheology' of Father John Powell of Loyola University, Adventist counseling must examine its psychological underpinning. Elder (1979, p.673) states that counseling in a Christian context is based on completely different principles from secular philosophies:
In the marriage encounter movement as it exists in the churches the world is informing the church about what marriage and true relationship should be and not vice versa. Knowledge gleaned from secular, basically Freudian, psychologists is taken to the church in a neat package so that a thin veneer of theological justification can be applied to what is essentially a secular humanistic viewpoint, no more no less.
The world's philosophy of marriage can always inform
the church's, but it can never replace it (cf. 2 Cor. 6:14,15; Rom 12:2,
Phillips).
COUNSELING AND WORLD VIEWS
Many definitions of counseling have been
proffered, but perhaps one of the most holistic is the following definition by
Dudley (1981, p. 16):
Counseling is the process by which one person helps
another in an accepting non-threatening relationship to grow toward his fullest
potential for successful and satisfying living both in this world and in the
world to come.
This definition allows counseling scope to develop a
Christian worldview.
Christianity and a World View
A worldview may be defined as a system of
symbols that integrates and synthesizes experiences in order to provide the meaning
of existence (Pattison, 1977). Walsh and Middleton (p. 151) suggest that a
monocultural approach negates the biblical world view and thus they
do not offer here the Christian response, but
rather a Christian cultural response.
The Christian cultural response is the response of the whole church.
The
African American experience provides perhaps the most helpful example of a
Christian worldview that incorporates counseling and pastoral care. It demonstrates that the concept of a
worldview has more than academic significance for at its most basic level it is
a matter of survival. Wimberly (1979,
p. 24) states:
A theological worldview was one of the most important community resources for sustaining during slavery...that not only gave meaning to the slave's existence but also provided the efficacious power that sustained the slave in a hostile environment.
White
(1966, p. 42) validates this worldview and urges: "Those who study the
history of the Israelites should also consider the history of the slaves in
America, who have suffered."
Whereas
the Israelites found it difficult to sing the Lord's song in a strange land (Ps
137:4), music was an intricate part of their worldview and provided
incomparable therapy to the African American slaves. Wimberly (Ibid., pp. 25-26) comments:
The Negro spirituals reflected much of the slaves' worldview... Their worldview provided not only sustaining power for individual persons, but also the glue that held the caring community together.
Music, therefore, cannot be separated from their
experience. Rosado (1990, p. 17),
points out that an African Americans audience differs from their white
counterparts "in their entire experience, and not merely in the
expressive manner of their singing."
Lincoln and Mamiya (1990, p. 17) assert a Christian perspective singular
to African Americans:
The religious dimension of black churches is found in the black sacred cosmos, a unique Afro-Christian worldview that was forged among black people from both the African and the Euro-American traditions during the eighteenth and nineteenth centuries.
Thus a knowledge of this distinct Christian worldview
will informs the counselor's care. The
Christian worldview espoused by oppressed peoples must be allowed to enrich the
whole church. Lartey (1991, p. 98)
states:
In many places a close examination of the training on offer and the style adopted reveals an attachment to psychotherapies developed by dead, white, European or American men. Do we ever adopt patterns adopt patterns and forms reflect of Eastern European, Eastern Orthodox, Asian, Latin American, Caribbean or African female or male thinking of lifestyle?
Hood (1990, p. 110) concludes:
As the Christian faith grows in Third World cultures more and more and stagnates in those Euro-American cultures having charge of its doctrinal guardianship, the critical issue of culture and the grammar of faith take on new dimensions . . .. The deeper issues is whether God and ways of thinking of God are so bound to Graeco-Roman metaphysical world views about divinity and methods of thinking that God must remain Greek.
Culture and a World View
Differing family systems theories condition the type
of pastoral care an institution will provide.
Much of Western counseling practices find no parallel in countries where
the family is more integrated. This
heightens the need for counseling on a pluralistic campus to be aware of other
cultural worldviews, values and practices.
What works one place will not necessary work in all places. Christian social scientists have
acknowledged the need for a broader platform in the formulation of
interpersonal relations. Mace and Mace
(1960, p. 287) state, "There is so much we need to learn from each other
that we ought to be working in this field together."
Aceves and King (1978, p. 234) react against an
individualistic worldview: "Few societies view marriage as Americans often
view it–as a private matter between two people. Marriage creates important bonds between individuals and also
between kin groups, in most societies." Mbiti (1973, p. 44) concurs: "Marriage is not just an affair
of two individuals alone . . .. You do not just marry one man or one
woman." Mbiti includes not only spouse
but also relatives, friends, work associates and club or church members.
Van Leeuwen (1990, p. 12) holds that "it would be
an irresponsible Christian who did not listen to her sisters and brothers in
other parts of the church universal."
The universal church, however, appears as Hebrew thought clothed in
Greek or Western culture.
Slater (1968) stresses that in many ways Western man
is Greek man, and by extension, Western family is Greek family. The effects of this Western thought on the
family are extensive. Vitz (1977, p.
89) asserts, "It is no accident that it was modern industrial society
which first reduced the extended family to the nuclear family."
Wakaba (1982, p. 35) writing on the Black Seventh-day
Adventist family in South Africa, credits industrialization, Westernization,
education, urbanization, and Christianity with the breakdown of traditional
life. Westernized Christianity has
moved the family away from the biblical model, rather than towards it. He maintains: "The African family should not be contrasted with the
Western family, in which the latter is held to rotate to the nuclear family . .
.. In ancient Israel, marriage would have been classified as 'African' rather
than 'Western' (ibid.).
Kaplan, Schwartz, & Markus-Kaplan (1984) contrast
Greek and Hebrew models of marriage, the former described as narcissistic, the
latter covenantal. Walsh and
Middleton (1984, p. 149-150) state:
In terms of its covenantal relationship with God, the Western world is now experiencing the covenantal curses which disobedience calls forth. We are in a period of judgment.... there is still time to repent.
Ellen White (1966, p. 54) maintains that any Christian cultural response must include both repentance and reparations:
The American nation owes a debt of love to the colored race, and God has ordained that they should make restitution for the wrong they have done them in the past. Those who have taken no active part in enforcing slavery upon the colored people are not relieved from the responsibility of making special efforts to remove, as far as possible, the sure result of their enslavement.
Madhubuti (1990, p. i) states, "We are people who, by and large, have been taught to deny reality as we hurriedly try to fit into somebody else's world view." Yet Walsh and Middleton (1984, p. 163) assert "The Western world view has run its course. We are now in a period of cultural decline." They add (p. 167): "We know that this culture, with its lifestyle and world view, is bankrupt." Counseling that denies the cultural worldview of other cultures is at best myopic and at worst insensitive. Indeed, Cassidy (1991, p. 15) reports that the term 'minority' is itself questionable: "Blacks and Hispanics should no longer be labeled 'minorities', but 'part of the world's majorities'."
The impact of this on Christian thought and practice
cannot be overlooked. Effective
counseling practiced in a Christian context will include patterns of thought
and practice affected by, but in no sense identical to, that of the dominant
culture. Elder's (1979, p. 674)
Marriage Encounter experience led him to declare, "We can be sure that the
appeal is not a general one for people of all races and creeds." Sensitive and sustained enquiry should be
made by Christian counselors to determine the needs and practices of other
cultures in order for the counseling program to be more inclusive in its
appeal.
Lartey (1991, p. 98) muses, "Perhaps for other
groups in western society, particularly people originating from non-western
contexts, other types of helping approaches might be more useful." He poses four questions, which may inform
counseling on Seventh-day Adventist campuses of higher learning:
1. How
representative of multi-cultural Britain is the counseling that is
practiced? (Are we sensitive to other
cultural worldviews on our campuses?)
2. How
representative of multi-faith Britain is the counseling that is practiced? (Are
we sensitive to other belief systems on our campuses?)
3. How
representative, and therefore diverse, are the counseling approaches adopted?
4. How
prepared are we to question fundamental assumptions about the nature and
practice of counseling?
I suggest that any counseling program which claims to
be Christian must take seriously its theological heritage which comprised
believers from "every nation under heaven" (Acts 2:5), who "were
together and had everything in common" (Acts 2:44) because they believed
that God had "made of one blood all nations of men for to dwell on all the
face of the earth" (Acts 17:26).
PROPOSAL FOR SDA CONTEXTS
Ellen G White and Counseling: The Dilemma
The dilemma is found in quotations
apparently warning against counseling, and then others seemingly advocating it:
We are not to place the responsibility of our duty upon others, and wait for them to tell us what to do. We cannot depend for counsel upon humanity. The Lord will teach us our duty just as willingly as He will teach somebody else. Those who decide to do nothing in any line that will displease God will know after presenting their case before Him, just what course to pursue (1940, p. 668).
Ellen
White warns against placing blind confidence in human counselors:
Continuing His instruction to His disciples, Jesus
said, "Beware of men." They
were not to put implicit confidence in those who knew not God, and open to them
their counsels... God is dishonored and the gospel is betrayed when His
servants depend on the counsel of men who are not under the guidance of the
Holy Spirit (1940, p. 354).
We may see in this a call
to caution when referring church members to non-Christian counselors or agencies. Ellen White does, however, see wisdom in
counseling with Christian.
Those who disrespect the minister of God will not accept his counsel and they refuse to be helped by any of God's appointed instrumentalities. They have determined that they will go to God alone for help; but while they have this spirit, God does not give them the help they desire (1893, p. 87).
While recognizing that counseling had not yet developed into the science which it is today, the following summary statement appears to balance the human and divine equation:
While it is our privilege to counsel together, we must be sure, in every matter, to counsel with God, for He will never mislead us. We are not to make fresh our arm. If we do, depending chiefly upon human help, human guidance, unbelief will steal in, and our faith will die (1944, p. 487).
Thus counseling practiced by Seventh-day Adventists in
a Christian context does not see a choice between prayer/Scripture and human
counselors. It will attempt to balance
divine aid with human guidance; it will not select one and omit the other.
Peer Counseling
The goal of peer
counseling is to equip persons to be effective careers in an uncaring
world. The literature would suggest
that this is one of the greatest needs of our society. Collins (1976) reports on a survey of
research carried out on what he called "lay helpers":
The conclusions of this psychological survey were
startling. When lay counselors, with or
without training, were compared with professionals it was discovered that
"the patients of lay counselors do as well or better than the patients of
professional counselors."
Chu and Trotter (1974, p. 5) state:
It is clear that out of the tens of millions of individuals whom the National Institute of Mental Health officials and others estimate needs psychiatric care, only a tiny minority suffer from problems that most authorities would agree constitute mental disease.
Peer
counseling, therefore, seeks to remove the awe from the helping professions,
and can be taught on our campuses. The
danger is that the focus becomes unhealthily exclusive, directed to a closed
community. Webber (1979, p. 89)
cautions:
Our inevitable concentric concern for our own people
and our own needs cries out to be transformed into an ex-centric commitment, a
concern for those whose needs around us are obvious and urgent. Yet how easy it is for us to delude
ourselves into thinking we are caring for others when we maintain our basic
institutional self-centeredness.
Peer counseling ought not
to not be introverted, focusing simply on the needs of an elite community. When practiced in the broader community,
however, it must be devoid of both paternalism and proselytism. Peer counselors aim to serve a larger
need. Webber (Ibid., p. 94) states:
They will not be for the sake of getting new members or winning converts or taking scalps for Christ. Simply, we live in the style of our Lord: where there is hunger-seeking to feed, where there is sickness–seeking to heal, where there is loneliness-offering our love without any ulterior motive.
Integration versus Eclecticism
Miller (1991, pp. 113-114) offers four models to
summarize the relation between psychology and theology:
1. The 'Against' Model
Psychology and theology are mutually exclusive and, in
most cases, mutually antagonistic.
Revelationists such as Jay Adams (1970) and Larry Crabb (1975, 1977) reject
the theories of empiricists such as Sigmund Freud and B. F. Skinner.
2. The 'Of' Model
Psychology is used to explain what it believers in
religion have failed to explain satisfactorily. Human beings are born neither good nor bad but hey develop as
they interact with their environment.
3. The Parallel Model
Psychology and theology are separate but equal. They seek the same answers by traveling
different routes. In this model
theology usually finds itself in a second cousin relationship to psychology.
4. The Integrated Model
Psychology and theology exist to serve one another as
mutual partners in the pursuit of knowledge with the understanding that all
academic disciplines handled honestly lead to the Creator.
I am proposing that
Seventh-day Adventist counseling in a Christian context espouse the integrated
model. Waverley Institute for Christian
Counseling (Surrey, England) have identified six major helping stances emerging
from the 'counseling explosion':
1. The anti-Christian counselor
This person is overtly opposed tot he Bible and
Christianity both in counseling practice and in the personal life of the
client.
2. The non-Christian counselor
This person is not a Christian, but holds no brief
against Christianity. S/he does not prevent clients from joyfully espousing
their faith.
3. The 'Christianized' counselor
Such a person has no systematic theology of
counseling, rather distributes texts rather freely and rather randomly.
4. The secular counselor who is a
Christian
This is the person who separates personal Christian
piety from professional psychological practice.
5. The Christian counselor
Such a person is a committed Christian whose basic aim
is to draw others toward spiritual maturity, and bases his/her approach on
Scripture alone.
6. The integrated Christian counselor
This is a Christian psychologist or psychiatrist who
seeks to integrate the best principles of psychology with those of Scripture
and attempts to help people toward better mental health by an integration of
both.
I
would suggest that Seventh-day Adventists counseling in a Christian context may
see themselves best in Number 6. (The
current tendency is to favor Number 4.)
Absence of a clearly defined theology of counseling has led to an
eclectic philosophy resulting in somewhat patchwork goals. Clinebell (1984, p. 18), referring to growth
groups, makes this relevant remark:
The issue is how to develop an integrated
eclecticism that utilizes insights and methods from a variety of sources
coherently and in ways that maximize the unique personality resources of the
practitioner. The difficulty that stems
from just assembling therapeutic components from different sources is that this
approach usually produces a kind of hash eclecticism - a theory from
here, a technique from there - with no integrating structure, no internally
consistent core of assumptions about the nature, process, and goals of
therapeutic change.
College counseling cannot afford to be
negligent in the areas of its philosophy.
The college counseling team must agree on its goals, philosophy, and
areas of specialty among the counselors.
If Adventism professes a distinctive philosophy of interpersonal
relationships, then a reflection of this difference must appear in its
counseling programs. If counseling in
the Adventist context is to reflect the church's theology, and then it must be
more articulate and less eclectic in its area of uniqueness. The Seventh-day Adventist chaplaincy has now
recognized the need to be more discriminating in its selection of training
courses, in order to be more in touch with our theological base. Vernon (1993, p. 30) states:
If a direct, practical, Bible-based atmosphere is vanishing from existing chaplaincy programs, we a people need to reexamine our use of these programs. We need to weigh the gains and losses they offer on an eternal scale. Our students, the shepherds and healers of tomorrow's flock, may learn marvelous skills of listening, communicating, empathizing, and relating to those from other faiths; but if in the process they lose the wonder, awe, and trust of the Word of God, then we have lost everything. It is time to bring Seventh-day Adventist chaplaincy training back into communion with the life-and-death issues of a biblical gospel.
Conclusion
1. SDA
institutions of higher learning recognize the value of peer counseling while
including in the team a counselor who is not a teacher at the institution.
2. College
counseling team include a SDA qualified in psychotherapy, a SDA qualified in
psychology, and a SDA qualified in chaplaincy, biblical or pastoral counseling
in order that clients receive professional treatment. The inclusion of personnel will be governed by the family systems
which comprise the institution, i.e. the more international the institution the
more necessary to include persons not from the dominant culture.
3. Counselors
in SDA institutions of higher learning take a course in pastoral counseling in
order to be familiar with other than humanistic therapies. Such a course would cover subjects such as
biblical counseling and its role as well as peer counseling and its role.
4. Counselors
in SDA institutions of higher learning undergo a course that will confront
their prejudices and challenge their worldviews. In Britain, the National Coalition Building Association offers an
approach which "is itself modeled on the work of the United States
organization, the National Coalition Building Institute, which works with
groups throughout the world" (Carpenter, p. 43).
5. While
secular philosophies must inform and enrich counseling on SDA campuses,
counselors will be selected whose primary commitment is to the philosophy of
the church rather than a loyalty to a certain school of thought.
6. Regular
collaboration between counselors to ensure consistency of practice while
maintaining confidentiality.
7. Recognition
of the need for regular supervision from persons who will enrich the counselor
in a SDA setting and not erode the principles for which the institution stands.
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