Book Review Psychology Theology Spirituality in Christian Counseling

Prof. Mark R. McMinn, Ph. D. , at Wheaton College Graduate School in Wheaton, Illinois, directs and teaches in the Doctor of Psychology program. A representative in Clinical Psychology of the American Board of Professional Psychology, McMinn has thirteen years of postdoctoral experience in counseling, psychotherapy, and psychological testing.McMinn have authored some very useful books to his credit these include The Jekyll/Hyde Syndrome: Controlling Inner Conflict through Authentic Living; Cognitive Therapy Techniques in Christian Counseling; Making the Best of Stress: How Life's Hassles Can Form the Fruit of the Spirit; and Christians in the Crossfire (written with James D. Foster). Book review: Psychology Theology and Spirituality in Christian Counseling Mark McMinn evidently accomplished his aim through the book â€Å"Psychology, Theology, and Spirituality in Christian Counseling.† That is, he has sketched the definitions, similarities, and differences between these three o verlying subjects for his readers, specifically Christian counselors, pastors, and students. Keeping in view the deviating thoughts on these issues, everyone will not agree with his explanations. Nor will they conform where he sketches the lines of overlap. And perhaps even less with his stance on incorporation or non-integration of these three subjects. Dr. McMinn uses relational cognitive therapy from a Christian perspective. All psychotherapies begin with particular worldview theories—typically a complex amalgam of science and metaphysics.A Christian theology hypothesize that God created and loves human, and all features of our world are stained by the influences of sin, and that God is energetic in curing and renovating that which is broken. From a Christian perception, Relational cognitive therapy can be used with a large range of clients, irrespective of their theological thoughts. The aim is not theological relationship, but psychological growth and spiritual knowledge . Like all psychotherapies, this approach begins with certain worldview theory that may influence clients' beliefs and norms in psychotherapy.These worldview theories should be revealed to clients early in therapy during the informed approval process. This therapy can be used with a broad range of clients, but not by a broad range of therapists. Therapists use this method need to have preparation in cognitive and relational therapies as well as an obvious consideration of a Christian worldview. â€Å"After many years of providing psychotherapy and studying the scientific literature on its effectiveness, I am convinced that good therapy works because it is a place that emulates grace.It is a place of acceptance and mercy, a place where sin and the consequences of sin can be openly explored without the fear of judgment. This frees people to look honestly at themselves, to become more open in their other relationships, and to move forward into richer and deeper connections with those they love. †¦ A place of grace needs to be a place of open exploration and acceptance, where both sin and the consequences of sin can be named and grieved. † (McMinn, 2004, p. 49) This book provides counselors the up to date techniques, theory, and general knowledge that is important to their field.This book explains the vitality of the spiritual subjects in psychotherapy. It assists counselors to put together the biblical principles of rescue, plea, mercy, recompense, and prayer into their counseling tactics. Generally masses are more theological than psychologists, so it is rational to anticipate that clients more probably will bring up theological ideas in therapy. Irrespective of the therapist's individual theological and spiritual beliefs, it is significant to have a fundamental perception of major theological worldviews in order to comprehend clients' faith perspectives.Secondly, many people in psychological pain seek the assistance of clergy rather than psychologis ts. As many as 40% of possible counseling clients look for help from clergy, and only a minimal percentage of these are recommended to mental health professionals. (McMinn & Dominguez, 2005) Thirdly, psychologists have displayed scientific interest in spirituality in last years, and have explored points of conflation in the languages of science and faith.(Tangney & Dearing, 2003) One comparatively undiscovered area in psychology has to do with the Christian structure of sin. This scripture proposes that all humans are stained and injured by misbehavior of their own and of others. A few psychologists and psychiatrists have endeavored into this area, such as Menninger (1973), Mowrer (1960), and McMinn (2004), but majorly psychologists have not thought about the concept of sin in human understanding and behavior.In the most initial treatment procedure, the patient starts to use words like good and bad, and it is our inclination as therapists to minimize the concentration of these words since they are relevant to a value system within the individual which has led to the current state of stress. †¦ We have jointly done an excellent job of minimizing the demonstration of good and bad and a very poor job of substituting these theories with satisfactory explanations which permit the personal self-acceptance and peace. (Graham, 1980, pp.370–371) This book is not a biblical psychology text (it is not a theology of the human soul), infect it never was projected to be such. Nor is it a history of spirituality (again, not its purpose). Nor is it a tactic for daily practice. Its capability, to sketch the concerns that one must think through when considering the possible relation of these disciplines, is its core importance. Therefore it is function as a catalyst. References Graham, S. R. (1980). Desire, belief, and grace: A psychotherapeutic paradigm.Psychotherapy: Theory, Research and Practice, 17, 370–371. McMinn, M. R. (2004). Why sin matters: The surp rising relationship between our sin and God's grace. Wheaton, IL: Tyndale House. McMinn, M. R. , & Dominguez, A. D. (Eds. ). (2005). Psychology and the church. Hauppauge, NY: Nova Science. Menninger, K. (1973). Whatever became of sin? New York: Hawthorn Books. Mowrer, O. H. (1960). â€Å"Sin,† the lesser of two evils. American Psychologist, 15, 301–304. Tangney, J. P. , & Dearing, R. L. (2003). Shame and guilt. New York: Guilford Pres