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Journal articles on the topic 'Christian counseling'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 January 2023

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1

Godwin, Tony C., and Joyce G. Crouch. "Subjects’ Religious Orientation, Counselor'S Orientation and Skill, and Expectations for Counseling." Journal of Psychology and Theology 17, no. 3 (September 1989): 284–92. http://dx.doi.org/10.1177/009164718901700310.

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The present study is a partial replication of Pecnik and Epperson's (1985a) study of expectations for Christian counseling versus counseling of an unspecified orientation, with the additional aim of clarifying the possible impact of counselor skill and social desirability upon these expectations. Undergraduate psychology students read one of four profiles of a counselor: Christian orientation, high skill; Christian orientation, unspecified skill; unspecified orientation, high skill; unspecified orientation, unspecified skill. These subjects, designated as Christian and non-Christian, rated the counselor profile on 19 variables related to counseling. In comparison to non-Christians, Christian subjects in general give higher ratings to the counselor regardless of the counselor's religious orientation. Non-Christian subjects rated the high skill counselor lower on several expectancy scales than Christian subjects did. No support was lent to the contentions that counselors with a Christian orientation are viewed as less expert than counselors in general or that social desirability can account for Christians’ higher expectations for counseling. Instead Christians may view counseling more positively.

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2

Sandu, Antonio, and Ana Caras. "Appreciative Christian Counseling." Procedia - Social and Behavioral Sciences 128 (April 2014): 87–92. http://dx.doi.org/10.1016/j.sbspro.2014.03.123.

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3

Kim, Kyubo. "Teloses of Christian Counseling: Biblical Worldviews for Counseling as Christian Habitus." Bible & Theology 98 (April 25, 2021): 33–70. http://dx.doi.org/10.17156/bt.98.02.

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4

BECK, JAMES R. "Value Tensions Between Evangelical Christians and Christian Counseling." Counseling and Values 41, no. 2 (January 1997): 107–16. http://dx.doi.org/10.1002/j.2161-007x.1997.tb00393.x.

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5

Hong, Kyung Ja. "Comparisons of REBT and Christian Counseling." Korean Association of Rational Emotive and Cognitive Behavior Therapy 1, no. 1 (October 30, 2021): 41–74. http://dx.doi.org/10.54382/krecbt.2021.1.1.41.

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It was discovered through the researcher's supervisions that many Christian counselors and Christian clients realized there were similarities between REBT and Christian Counseling theories and they wanted to have a clear understanding of this. However, there are few research articles on the topic. Therefore, this study was to try to compare the similarities and differences of REBT and Christian Counseling theories, in order to help counselors' conceptual understanding of the two theories and provide suggestions for future development of REBT theory. This study was done through bibliography researches. The results show that there were similarities in the two theories on the human nature, in terms of human dignity, source of unhappiness, how to get peaceful mind and human emotion. And 4 counseling stages in the two were similar. But there were differences in pursuing counseling objectives: rational thinking in REBT, and following God's principles according to the Bible in the Christian Counselings. And REBT showed practically helpful techniques more in emotive, behavioral approaches for the clients. Several suggestions were made, such as applying meditation, making use of language and imagination, Socrates style discussion, passive attitudes and guilt feeling & etc. by collaborating the two theories for the development of REBT theory. And the need for future research was mentioned.

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6

이재화 and JOSEPH JEON. "Christian Counseling through a Narrative Counseling Method." Journal of Counseling and Gospel 18, no. ll (May 2012): 264–94. http://dx.doi.org/10.17841/jocag.2012.18..264.

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7

안경승. "Christian Counseling and Psychopathology." Journal of Counseling and Gospel 9, no. ll (November 2007): 141–67. http://dx.doi.org/10.17841/jocag.2007.9..141.

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8

Ahn, Kyung Seung. "Happiness and Christian Counseling." ACTS Theological Journal 19 (April 30, 2014): 213–45. http://dx.doi.org/10.19114/atj.19.5.

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9

Bufford, Rodger K. "Consecrated Counseling: Reflections on the Distinctives of Christian Counseling." Journal of Psychology and Theology 25, no. 1 (March 1997): 111–22. http://dx.doi.org/10.1177/009164719702500111.

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Authors seeking to clarify the distinctives of Christian counseling have chiefly emphasized (a) the context of counseling—church and parachurch settings, (b) the context or intervention techniques and the topics addressed in counseling, (c) the motivations or goals of counseling—conversion, discipleship, and service, and (d) counselor characteristics—assumptions/world view, personal relationship with God, and ecclesiastical role (e.g., pastoral). Viewed superficially there seems little agreement. Considering factors that are implied, but not emphasized, significantly increases agreement among authors. Clear identification of the distinctives of Christian counseling has been complicated by the failure to distinguish between spiritual counseling and mental health counseling. Christian counseling (a) requires deep personal faith, (b) is done with excellence, (c) reflects a Christian worl dview, (d) is guided by Christian values, (e) actively seeks God's presence and work, and (f) uses spiritual resources and interventions within ethical guidelines. Such consecrated counseling is primarily concerned with the person of the therapist, is consistent with many theoretical models and techniques, and can be adapted to the great variety of human needs.

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10

WORTHINGTON, EVERETT L. "Marriage Counseling: A Christian Approach to Counseling Couples." Counseling and Values 35, no. 1 (October 1990): 3–15. http://dx.doi.org/10.1002/j.2161-007x.1990.tb00351.x.

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11

Worthington, Everett L., and Mary Ellen Lester. "MARRIAGE COUNSELING: A CHRISTIAN APPROACH TO COUNSELING COUPLES." Counseling and Values 35, no. 1 (October 1990): 16–18. http://dx.doi.org/10.1002/j.2161-007x.1990.tb00352.x.

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12

Worthington, Everett L., and Michael E. Metz. "MARRIAGE COUNSELING: A CHRISTIAN APPROACH TO COUNSELING COUPLES." Counseling and Values 35, no. 1 (October 1990): 18–21. http://dx.doi.org/10.1002/j.2161-007x.1990.tb00353.x.

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13

Lee, Joohyung. "Christian(Pastoral) Counseling and Spiritual Formation : A Preliminary Discourse for Christian Spiritual Counseling." Korean Journal of Christian Counseling 29, no. 2 (May 31, 2018): 191–212. http://dx.doi.org/10.23909/kjcc.2018.05.29.2.191.

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14

Lee, Joo Hyung. "Christian Spiritual Counseling : An Integrative Model between Christian(Pastoral) Counseling and Spiritual Direction." Korean Journal of Christian Counseling 30, no. 1 (February 28, 2019): 327–61. http://dx.doi.org/10.23909/kjcc.2019.02.30.1.327.

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15

강경미. "Christian Counseling on Runaway Teenagers." Journal of Counseling and Gospel 14, no. ll (May 2010): 77–102. http://dx.doi.org/10.17841/jocag.2010.14..77.

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16

허영자. "Mutual Submission in Christian Counseling." Journal of Pastoral Care and Counseling 13, no. ll (November 2009): 123–44. http://dx.doi.org/10.23905/kspcc.13..200911.005.

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17

Parham, Jon S. "Competent Christian Counseling, Vol. 1." Primary Care Companion to The Journal of Clinical Psychiatry 04, no. 04 (August 1, 2002): 160. http://dx.doi.org/10.4088/pcc.v04n0409.

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18

CARTER, RICHARD B. "Christian Counseling: An Emerging Specialty." Counseling and Values 43, no. 3 (April 1999): 189–98. http://dx.doi.org/10.1002/j.2161-007x.1999.tb00142.x.

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19

전형준. "Biblical Counseling Illumination of Integrated Models of Christian Counseling." Journal of Counseling and Gospel 22, no. 1 (May 2014): 256–89. http://dx.doi.org/10.17841/jocag.2014.22.1.256.

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20

Palermo, George B. "Almy, Gary L., M.D. How Christian is Christian Counseling?" Journal of Interdisciplinary Studies 15, no. 1 (2003): 183–84. http://dx.doi.org/10.5840/jis2003151/212.

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21

Stasson, Anneke. "The Legacy of Irma Highbaugh." International Bulletin of Mission Research 42, no. 3 (October 25, 2017): 262–71. http://dx.doi.org/10.1177/2396939317739820.

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Irma Highbaugh (1891–1973), an American Methodist missionary, used her thirty years of experience in China’s Christian home movement to help Christians throughout Asia develop Christian home literature and train leaders in marriage and family counseling. Her publications and presence at international missionary conferences stoked interest in Christian home missiology, and she put her stamp on that missiology. She was notable for believing that both men and women should be involved with Christian home work and for insisting that significant funds and professionally trained personnel should be dedicated to this ministry.

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22

Geyer, Melanie C. "Dual Role Relationships and Christian Counseling." Journal of Psychology and Theology 22, no. 3 (September 1994): 187–95. http://dx.doi.org/10.1177/009164719402200304.

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This article considers issues specifically related to dual role relationships between Christian therapists, counselors, and other mental health professionals and their clients. An underlying assumption is that problems and potential problems frequently accompany such relationships but that a particularly Christian approach concerning dual relationships with clients is not immediately obvious. Secular perspectives and reasons for concern about dual role relationships are considered. Many parallels to the challenges faced by Christian counselors who function in church or local settings can be recognized as existing also within rural mental health settings. Specific solutions and guidelines offered by and for rural mental health professionals are examined. Finally, guidelines and suggestions supporting integrity for Christian therapists and counselors concerning dual role relationships are offered.

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23

김수연. "Interpreting Life Story for Christian Counseling." Journal of Counseling and Gospel 8, no. ll (May 2007): 101–26. http://dx.doi.org/10.17841/jocag.2007.8..101.

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24

한숙자 and Miha Park. "Christian Counseling for Adolescent Death Education." Journal of Counseling and Gospel 12, no. ll (May 2009): 174–200. http://dx.doi.org/10.17841/jocag.2009.12..174.

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25

한숙자. "Christian Counseling Strategy to Multicultural Family." Journal of Counseling and Gospel 17, no. ll (November 2011): 9–43. http://dx.doi.org/10.17841/jocag.2011.17..9.

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26

JOSEPH JEON. "Christian Counseling on Adolescent Pornograph Use." Journal of Counseling and Gospel 22, no. 1 (May 2014): 221–55. http://dx.doi.org/10.17841/jocag.2014.22.1.221.

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27

박윤정. "Christian Counseling Evaluation for Motivational Interviewing." Journal of Counseling and Gospel 24, no. 2 (November 2016): 145–81. http://dx.doi.org/10.17841/jocag.2016.24.2.145.

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28

안경승. "The Distinctiveness of Christian Counseling Process." Journal of Counseling and Gospel 24, no. 2 (November 2016): 221–53. http://dx.doi.org/10.17841/jocag.2016.24.2.221.

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29

Yoo, Sang Hi. "Reflection on Resilience for Christian Counseling." Korean Journal of Christian Counseling 30, no. 2 (May 31, 2019): 155–84. http://dx.doi.org/10.23909/kjcc.2019.05.30.2.155.

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30

McMinn, Mark R., Ryan C. Staley, Kurt C. Webb, and Winston Seegobin. "Just what is Christian counseling anyway?" Professional Psychology: Research and Practice 41, no. 5 (2010): 391–97. http://dx.doi.org/10.1037/a0018584.

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31

Tisdale, John R. "Humanistic psychotherapy assumptions and christian counseling." Journal of Religion & Health 29, no. 3 (1990): 175–91. http://dx.doi.org/10.1007/bf01000943.

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32

HEGGEN, CAROLYN H., and VONDA O. LONG. "Counseling the Depressed Christian Female Client." Counseling and Values 35, no. 2 (January 1991): 128–35. http://dx.doi.org/10.1002/j.2161-007x.1991.tb00371.x.

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33

김현진. "Counseling Program Development for Internet Addiction Intervention -Centered around Christian Counseling-." Journal of Pastoral Care and Counseling 21, no. ll (November 2013): 216–44. http://dx.doi.org/10.23905/kspcc.21..201311.008.

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34

Shin, Moon-Gue. "Philosophical counseling based on Max Scheler's empathy theory for Christian counseling." Theology and Praxis 56 (September 30, 2017): 409–42. http://dx.doi.org/10.14387/jkspth.2017.56.409.

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35

Worthington, Everett L. "A Blueprint for Intradisciplinary Integration." Journal of Psychology and Theology 22, no. 2 (June 1994): 79–86. http://dx.doi.org/10.1177/009164719402200201.

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Although much has been written about interdisciplinary integration—integrating the two broad disciplines of psychology and theology—little has been written about exactly how to do intradisciplinary integration, which is how to construct a Christian theory of psychological counseling that integrates one's personal faith and personal practice of counseling. The present paper poses questions, using an organizing metaphor of constructing a building, to help trainees and other interested professionals articulate their own Christian theory of counseling. Questions are grouped within four areas: foundation (Jesus Christ), weight-bearing pillars (fundamental Christian beliefs), frame (goals and methods), and covering (content of counseling). Theory construction is seen as recursive, requiring correction from experience, Scripture, and clients.

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36

Pranasoma, Rakai Ranu. "Signifikansi Konseling Pastoral Sebagai Upaya Meningkatkan Kecerdasan Spiritual Generasi Z Kristen: Pembinaan Warga Gereja." ILLUMINATE: Jurnal Teologi dan Pendidikan Kristiani 4, no. 1 (November 4, 2021): 61–69. http://dx.doi.org/10.54024/illuminate.v4i1.108.

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During its development, generation Z Christians experience moral decadence because they want to fulfill their own interests. in various ways they try to have their wishes fulfilled and they unwittingly neglect their spiritual growth. This also cannot be separated from the attention of the church to provide guidance for generation Z Christians and to grow the efficiency of the church in the world. Departing from these facts, this research was made to become a guide for practitioners of guiding church members in increasing the spiritual intelligence of generation Z Christians through pastoral counseling. The method used in this research is a qualitative approach with literature studies obtained from print and electronic sources. From this research, it is found the important role of pastoral counseling which is very effective to be applied for the formation of Z Christian generation. This result is supported by the efforts made in pastoral counseling of generation Z Christians, which are not coercive and do not create dependence on others in increasing their spiritual intelligence. Therefore, the church needs to seek pastoral counseling to increase the spiritual intelligence of Generation Z Christians in the congregation.

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37

강경미. "Christian Counseling for Adolescence School Violence Kyung Mi Kang Korea Christian." Journal of Counseling and Gospel 16, no. ll (May 2011): 64–92. http://dx.doi.org/10.17841/jocag.2011.16..64.

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38

Patty, Buce D., and Rikardo P. Sianipar. "PASTORAL KONSELING KEPADA NARAPIDANA KRISTEN DI LEMBAGA PEMASYARAKATAN CIPINANG." Way Jurnal Teologi dan Kependidikan 5, no. 1 (April 29, 2019): 01–19. http://dx.doi.org/10.54793/teologi-dan-kependidikan.v5i1.1.

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This mini thesis research discusses about the implementation of effective counseling service inCipinang. Penitentiary that need guidance and guidance of servant og God. Seeing from the manycrimes in Cipinang Prison involving Chistian Prisoners. His hoped that through effective pastoralcounseling can serve them toward a genuine conversion.This research is done by using qualitative descriptive method, which is conducting interview,observation, and analysis to Christian prisoner of narcotics case, gambling, corruption, and sexualharassment. Their response to counselling is so strong that they are in dire need of regularcounselling services.The author concludes that effective pastoral counseling services to Christian Prisoners need to beintensified. Similarly the pattern of guidance of prisoners of correctional Prison by Cipinang Prisonofficers needs to be developed intensively. Through these two methods can impact on moreeffective coaching results, can awaken Christ’s congregation in Cipinang Penitentiary, prepared tobe a servant of God.

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39

강경미. "A Christian Counseling Approach On Career Choice." Journal of Counseling and Gospel 13, no. ll (November 2009): 73–95. http://dx.doi.org/10.17841/jocag.2009.13..73.

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40

강경미. "Adolescence Drug Addiction and Christian Healing Counseling." Journal of Counseling and Gospel 15, no. ll (November 2010): 79–104. http://dx.doi.org/10.17841/jocag.2010.15..79.

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41

Woo Jae Lee. "A Christian Counseling Approach to Posttraumatic Growth." Journal of Counseling and Gospel 23, no. 2 (November 2015): 291–325. http://dx.doi.org/10.17841/jocag.2015.23.2.291.

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42

김미경. "Approach to ‘Silence’ from Christian Counseling Perspective." Journal of Counseling and Gospel 26, no. 1 (May 2018): 65–92. http://dx.doi.org/10.17841/jocag.2018.26.1.65.

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43

Jeon, Joseph. "Christian Counseling on a Child’s Premature Death." Theology and Praxis 79 (May 25, 2022): 315–39. http://dx.doi.org/10.14387/jkspth.2022.79.315.

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44

Moon, Sung Il. "Christian Counseling Approach to Emotion–focused Therapy." Korean Journal of Christian Counseling 30, no. 1 (February 28, 2019): 131–55. http://dx.doi.org/10.23909/kjcc.2019.02.30.1.131.

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45

Hyun, Sang-Kyu. "Practical Implications of Neuroscience in Christian Counseling." Theology and Praxis 77 (November 30, 2021): 377–404. http://dx.doi.org/10.14387/jkspth.2021.77.377.

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46

Hesselgrave, David J. "Culture-Sensitive Counseling and the Christian Mission." International Bulletin of Missionary Research 10, no. 3 (July 1986): 109–13. http://dx.doi.org/10.1177/239693938601000304.

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47

SINK, CHRISTOPHER A., RICHARD CLEVELAND, and JULIAN STERN. "Spiritual Formation in Christian School Counseling Programs." Journal of Research on Christian Education 16, no. 1 (June 6, 2007): 35–63. http://dx.doi.org/10.1080/10656210701381098.

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48

Clinton, Tim, and Gary Sibcy. "Christian Counseling, Interpersonal Neurobiology, and the Future." Journal of Psychology and Theology 40, no. 2 (June 2012): 141–45. http://dx.doi.org/10.1177/009164711204000211.

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49

Hesselgrave, David J. "Beyond Pragmatism: Brief Therapy and Christian Counseling." Journal of Psychology and Theology 16, no. 3 (September 1988): 246–53. http://dx.doi.org/10.1177/009164718801600304.

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The increased attention being given to the potential of brief therapy and short-term counseling underscores the importance of the issue of pragmatism in Christian counseling. In their well-known book Change: Principles of Problem Formation and Problem Resolution (1974), Watzlawick, Weakland and Fisch note the similarity between their four-step paradigm for brief therapy and the Four Noble Truths of Buddhism. Since original Buddhism is preeminently pragmatic this comparison furnishes the occasion for an examination of pragmatism in general and brief therapy techniques in particular. This examination leads to the conclusion that in spite of the obvious similarities between brief therapy and original Buddhism, there is the profound difference that the latter does concern itself with the root cause of the human dilemma while brief therapy professes no interest in causal factors. The comparison, then, encourages Christian counselors to look beyond pragmatism and, in doing so, to recognize both the potential and the pitfalls inherent in counseling on the brief therapy model.

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50

Jeon, Jo-Seph. "Christian Counseling in the Fourth Industrial Revolution." Theology and Praxis 61 (September 30, 2018): 175–203. http://dx.doi.org/10.14387/jkspth.2018.61.175.

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