Summary
Mark McMinn’s book, Psychology, Theology, and Spirituality in Christian Counseling, published by Tyndale House in 1996, attempts to bring theology, evangelical spirituality, and psychology into the counseling office. McMinn first introduces a number of challenges with integration, and then provides a proposed pattern of healing, followed by an exploration of six Christian concepts within counseling. The following provides a brief summary of McMinn’s work.
McMinn (1996) begins with an explanation of a number of challenges facing intradisciplinary integration, which include complications of spiritual formation, blurred personal and professional life, training difficulties, worldview differences, lack of scientific support, and unique ethical considerations in religious counseling. The author then attempts to map a pattern of healing, which assumes that an accurate sense of self, based on orthodox theology, leads to an accurate awareness of need that ultimately progresses toward relational growth (McMinn, 1996). Subsequent chapters explore six aspects of Christianity in light of McMinn’s pattern of healing.
Psychology, Theology, and Spirituality in Christian Counseling (AACC Library)
First, McMinn addresses prayer in counseling. From a psychological perspective, the author acknowledges the lack of empirical research regarding praying aloud, but references numerous studies that support prayer’s positive impact (McMinn, 1996). McMinn (1996) also identifies numerous risks of prayer, including potential dependency, ritualism, and ethical considerations, and then lists various types of prayer in order of risk.
Next, the author focuses on utilizing Scripture in counseling. With a reference to Stanton Jones, McMinn (1996) maintains that Scripture is a tool that can assess the validity or risks of counseling strategies. More specifically, Scriptural content may benefit the counselee through meditation, intervention, and truth discovery, but the author warns of the risks of shame and power associated with integration (McMinn, 1996).
Third, McMinn (1996) addresses the concept of sin by discussing attributional styles, namely whether problems are due to sin or sickness. McMinn (1996) resolves the tension theologically by suggesting problems include both personal sin and the sickness of original sin. In other words, personal responsibility may exist without the detrimental effects of guilt (McMinn, 1996).
Fourth, McMinn (1996) confronts confession by recognizing its therapeutic power within a shame-free environment. Furthermore, the author acknowledges the importance of voluntary acts of contrition for personal sin, but also argues that Roman Catholic public confession and penance relieve the burden of guilt (McMinn, 1996). Finally, McMinn (1996) highlights that in counseling, “an accurate understanding of sin and confession” leads “to humility and hope” (p. 181).
Fifth, the psychological community views the topic of forgiveness as adversarial, as a technique, or as a duty (McMinn, 1996). McMinn (1996) suggests the integration of all three is necessary for a healthy approach to forgiveness in counseling. Specifically, forgiveness is dangerous if it elicits shame and fear, but at times a powerful technique and duty (McMinn, 1996).
Finally, McMinn (1996) defines redemption as humanity’s having “value and meaning restored to their lives” (p. 241). The author views redemption as a one-time work and an ongoing process powered by God (McMinn, 1996). However, the redemption found in Christ encourages individuals to be redemptive agents who reflect God’s grace in counseling (McMinn, 1996).
Concrete Responses
I provide leadership consulting for various churches in the Midwest. Last month, I was meeting with a staff of a growing church of approximately 2,000 members. The frustrated staff asked me to facilitate a meeting regarding a potential building campaign. As part of the presentation, I summarized where the church had been, the status of the expansion plan, and the necessary next steps. However, toward the end of the meeting I began receiving pushback from one of the lead pastors regarding the next steps. The resistance was unexpected for a couple of reasons. First, this particular pastor had asked me to make the presentation and secondly, I thought he and I had an enormous amount of trust. Unfortunately, upon sensing the resistance, and realizing time was limited, I continued to cast vision, pointing toward the solution, which caused even more defensiveness.
Once the meeting was over, I realized my mistake. The church’s leadership came primarily from the eldership, and the staff was feeling stifled and micromanaged. Although I have utilized “empathic confrontation” numerous times, this time I fell short (McMinn, 1996, p. 153). Instead of confronting the defensiveness empathically, I focused on the agenda at hand. The next morning I received a phone call from the pastor and apologized for my lack of empathy and compassion for his concerns. By responding empathically with, “It sounds like you are frustrated with the elders, and resent being micromanaged,” the tension could have subsided and openness to facing the defensive posture may have occurred.
Reflection
McMinn’s greatest strength may be his objective view of the risks of religion alongside various psychological constructs. The author’s insights into the potential risks of Scripture, prayer, confession, and forgiveness, while maintaining an evangelical perspective, are constructive. In addition, McMinn needs commended for pursuing the impossible – aligning a number of extremely diverse theological and psychological perspectives.
One weakness of McMinn’s work relates to theological clarity. The author suggests the sacrament of penance has merit in “paying the price for sin” (McMinn, 1996, p. 175). Although one can appreciate McMinn’s (1996) integrationist effort, it is difficult to reconcile the assertion with his stance against Pelagianism. Additionally, McMinn (1996) creates confusion by examining redemption as instantaneous and simultaneously ongoing. Without question, the author claims that instantaneously, “God redeemed us through the sacrificial work of Christ” (McMinn, 1996, p. 248). However, McMinn (1996) also suggests that sin separates individuals from God, and God continually buys back humanity from sin. The confusion arises as the reader wonders about the exact nature of humanity’s effort or involvement in the perpetual purchasing process, especially in light of the author’s presupposed Reformed perspective (McMinn, 1996).
A second weakness of McMinn’s work pertains to clarity regarding the therapeutic relationship. McMinn (1996) clearly states that redemption “comes directly from God” (p. 247). However, one wonders if the risk of exaggerating the power of the therapeutic relationship remains due to numerous references to human relationships as “ultimately transforming” (McMinn, 1996, p. 243).
Application
Two areas of McMinn’s content are essential to my personal growth. First, increased knowledge of the relationship between therapy and theology is critical to my understanding of integration and effectiveness of discipleship. Second, by more clearly understanding the risks associated with Scripture, prayer, confession, and forgiveness, my sensitivity to the utilization of spiritual formation techniques increases in order to better serve individuals I disciple.
Specifically, I plan to create three risk analysis worksheets pertaining to the counseling techniques of prayer, Scripture reading, and confrontation and include them in my accredited curriculum and discipleship training. First, regarding prayer, I have often felt uncomfortable incorporating prayer into coaching sessions unless specifically prompted, but McMinn (1996) provides tangible guidelines for assessing the risk of dependence, misunderstanding, and even heresy that I plan to integrate into my curriculum and coaching. Next, assessing the risks associated with Scripture reading and incorporating them into my discipleship ministry is necessary as a counselee may view Scripture as intimidating, judgmental, or even use it to distract (McMinn, 1996). Finally, the risks of confrontation may be obvious, but understanding the necessity of discrete forms of confrontation such as silence and empathic confrontation and implementing them specifically into my ministry is critical (McMinn, 1996).
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Reference
- McMinn, M. R. (1996). Psychology, theology, and spirituality in Christian counseling. Carol Stream, IL: Tyndale House.
