ESSENTIAL GUIDELINES FOR FORMAL CHURCH-BASED COUNSELLING MINISTRIES

Transcription

1 ESSENTIAL GUIDELINES FOR FORMAL CHURCH-BASED COUNSELLING MINISTRIES COCWA December 2004 Revised and Re-issued - April 2013

2 "I welcome these guidelines for the regulation of counselling services conducted in church settings. Church boards and others outside of the counselling profession are often not aware of the protocols or procedures that enhance the provision of this special kind of care. In particular we will benefit from these principles on employing counselling staff, on how confidentiality can be assured and how formal counselling relates to the general forms of pastoral care that churches can provide. Thank you to the team who have put this together." Rev Dr Jennifer Turner

3 TABLE OF CONTENTS INTRODUCTION... 2 ACKNOWLEDGEMENTS... 3 PART ONE - ISSUES FOR CHURCH BOARDS BOARD RESPONSIBILITIES LEGAL ISSUES SAFETY ISSUES BOUNDARIES CONFIDENTIALITY PART TWO - COUNSELLING TOPICS COUNSELLING AS MINISTRY THE CHRISTIAN NATURE OF CHRISTIAN COUNSELLING PART 3 - COUNSELLOR ISSUES CHRISTIAN COUNSELLORS AS AN EFFECTIVE CHURCH RESOURCE STANDARDS FOR CHRISTIAN COUNSELLORS MEMBERSHIP OF ASSOCIATIONS SUPERVISION OF CHRISTIAN COUNSELLORS STANDARDS FOR SUPERVISORS OF CHRISTIAN COUNSELLORS PROFESSIONAL DEVELOPMENT REQUIREMENT CONCLUSION APPENDICES APPENDIX I APPENDIX 1.1 Engagement Agreement APPENDIX 1.2 Consent To Counselling APPENDIX 1.3 Information Release and/or Exchange Authorisation APPENDIX 1.4 Confidentiality APPENDIX 1.5 Definition Of Psychotherapy And Counselling APPENDIX II APPENDIX 2.1 Integrated Christian Counsellor Practice - Behaviour, Beliefs & Being APPENDIX 2.2 Guidelines For Assessment Of Christian Counsellors APPENDIX 2.3 Christian Ethos Statement APPENDIX 2.4 A Reflection On Christian Counselling Ethics... 52

4 INTRODUCTION This document has been produced to inform church boards and pastors on the core issues which must be considered when providing counselling to church members or through community programmes. Counselling can occur at several levels within the life and ministry of any church. Typically, it ranges from casual peer interaction between concerned church members, through organised and intentional pastoral care systems to professional services, which may or may not attract fees-for-service. No matter what level of interaction occurs, once it is recognised by the church board, or Pastor, as a service of the church (and this can happen in a variety of ways) it is important that it be conducted properly, with due regard to the protection of the rights and interests of all parties including the church itself. These guidelines have been constructed by a group of professional counselling practitioners who have extensive experience in their fields. They represent the minimum level of risk management regime that should be considered by a church leadership. There will always be a degree of informal pastoral support mechanism in any church that is not the target of this document. It has to be emphasised however, that once a process or programme is formally, or by implication, endorsed by a board, these guidelines should be consulted and implemented. In any case where there is doubt about the applicability of this document, the COCWA Ministry Resource Centre will endeavour to provide advice in consultation with relevant professional bodies or individuals. This guide is divided into sections containing material of interest to all parties involved in church counselling ministry. The Appendices contain longer articles on the main issues and a series of proforma that can be copied and used by counsellors and administrators. For further information or to suggest changes to this document please contact the COCWA Ministry Resource Centre (MRC) on (08) Up-to-date versions of all major documents are maintained on the COCWA website These can be freely downloaded for church use. 2

5 Acknowledgements COCWA gratefully acknowledges the advice and input from the following professionals in the compilation of this document: Ms Joy Eichhorn M Applied Psychology (clinical) Clinical Psychologist; MAPS Dayspring Counselling Service Dr Denis Ladbrook Educational Qualifications: BA, UED (Rhodes), Dip. R E (London); BA (UNISA); MS, MS(SW), Ph D (Wisconsin) Ms Genevieve Milnes Educational Qualifications: MA (Couns), M Applied Psych, B Ed(Curtin), B Div(MCD), MAPS, Clinical Psychologist, Marriage and Family Therapist, National President of Christian Counsellors Association of Australia [email protected] Dr Phyllis Prout Clinical Psychologist Subiaco Counselling Centre Educational Qualifications: BA Psychology, University of Alberta (Canada); Dip. Ed, University of Alberta (Canada); MA Western Michigan University (USA); Counsellor Training, IHD, (Perth, Australia); PhD Clinical Psychology University of Calgary (Canada). Ms Margit Altmann Accredited Accelerated Behavioural and Cognitive Therapist Belmont Counselling Clinic Roleystone Church of Christ The document was compiled and edited from source material by: Ps Barry Austin BA (Social Welfare,) Dip Min, Grad Dip PSM 3

6 Part One - Issues for Church Boards PART ONE - ISSUES FOR CHURCH BOARDS 1.1 BOARD RESPONSIBILITIES... 5 Definition of Terms: Who can be a Counsellor? LEGAL ISSUES... 8 Contractual Matters... 8 Consent to Counselling... 8 Transfer of Information SAFETY ISSUES Church Safety Considerations Counsellor Safety Considerations Client Safety Considerations BOUNDARIES Church // Counsellor Counsellor // Client Counsellor CONFIDENTIALITY Why is confidentiality important? Confidentiality in Counselling Practice When can confidentiality be broken?

7 Part One - Issues for Church Boards 1.1 BOARD RESPONSIBILITIES In this document, the board refers to the body that has constitutional responsibility and authority for the good governance of the church. (It may have other titles in individual churches.) In a society where contentious issues are increasingly resolved through a process of law, it can no longer be assumed that the goodwill of the church will be recognised in any legal action that may arise from counselling, or any other services provided by the church. Ultimately it is the board that has responsibility for the proper conduct of all ministries within the church including any form of counselling that the board has directly, or indirectly, endorsed. When counselling services are provided, and a fee is charged, the legal responsibilities cannot be over stressed. Charges of negligence or misconduct are a real threat. Board members should ensure that procedures are in place to protect the legal and ethical rights of all parties involved in this area of ministry. A proper regime of policies, supervision, and appropriate insurance cover is essential. All board members are strongly encouraged to be aware of the basic issues covered in this document, and how they apply to any counselling ministry in their church. For more general information on board responsibilities and risk management, please refer to the COCWA Church Governance Guidelines which is available on the website or through the Ministry Resource Centre. Definition of Terms: Who can be a Counsellor? The term counsellor is not a regulated title. When a title is not regulated, it is sometimes used to describe very different activities across widely varying settings. The activity of counselling has, in the past, been used broadly in reference to both informal and formal helping relationships. For instance, in the formal arena, people may have sought legal, financial, medical, or spiritual counsel. Likewise, informal, helpful contact by lay people within the church setting has sometimes been referred to as counselling. The broad use of the term counsellor has led to some confusion regarding how to define who has the required training to offer counselling within the church setting. Given that the term counsellor is not a regulated title, counsellors may be well trained and belong to a professional body or they may not. This document invites the church to consider how counselling for relationship, family or personal concerns can be carried out safely and ethically, enhancing personal growth and helping to build sustainable lives. Thankfully, professional bodies regulate many professionals who offer counselling. For example, a person cannot call himself or herself a doctor, lawyer or clinical psychologist, and offer counselling, within their field of expertise, without adherence to a professional body that mandates training standards and adherence to an ethical code. A client seeking these services can read the code of conduct that applies to these professionals. In addition, the professional body will manage any misconduct issues. 5

8 Part One - Issues for Church Boards Many people find it confusing to try to understand the differing roles and training of the various professionals who offer counselling for personal or relationship concerns. Most people do not understand the difference between, for instance, a counsellor, a psychologist and a psychiatrist. The following discussion offers a simplified definition of various professional groups who offer counselling for personal or relational concerns. 1. Counsellor. We recognise that counselling is not a regulated profession. This is not helpful in our context. Please see Appendix 1.5 for relevant definitions of various professions and Section 3.2 (page 18) to understand the requirements for professional counselling that would be acceptable within the church context. A professional counsellor is one who is a full member of a counselling association, backed by them if difficulties arise. As counselling is a young profession, the majority of counsellors in WA are associates or affiliates of their associations working towards full membership. Employing church boards are advised to be cognizant of the status of their counsellors and encouraging of their progress towards full registration. 2. Psychologist. A person can use the term psychologist if they have completed a basic four-year degree in psychology (Bachelor of Psychology), plus two years of supervised practice and are registered with the Psychologist board in their geographical area. They may, or may not, have counselling training, or supervised practical experience in the management of emotional or psychological concerns. Psychologists work in a variety of settings including, schools, industry, government bodies and private practice. 3. Counselling Psychologist. In addition to a four-year psychology degree, a counselling psychologist will have a second degree or qualification in counselling such as a Masters of Counselling Psychology. Counselling training in this setting will involve concentrated study and extensive supervised practical work. Some counselling psychologists are registered with private health insurance funds. Clients who have private health insurance can claim back a rebate from their health fund in some cases. Counselling psychologists often work in counselling organisations or private practice. 4. Clinical Psychologist. In addition to the requirements of being a psychologist, a clinical psychologist must have completed at least two years of additional training in assessment, diagnosis and treatment of mental health concerns. They will thus hold a Masters degree in Clinical Psychology and have completed two years of supervised practice. Some clinical psychologists have two to three additional years (after a Masters degree) of specialist training and research experience leading to a Ph.D. Clinical training will involve extensive supervised work with clients in a variety of treatment settings and counselling skills will be a necessary component of the clinical work completed. A clinical psychologist will have gained clinical membership to their professional body. Clinical psychologists often work in senior positions within a mental health facility, or they may work in private practice. Health insurance rebates for services offered are available to clients who have private health insurance where the clinical psychologist has received a provider number. 6

9 Part One - Issues for Church Boards 5. Social Worker. A social worker must have completed a four-year degree in Social Work (Bachelor of Social Work) and is encouraged to belong to a professional body, which requires adherence to an ethical standard and regulates membership based on training (Australian Association of Social Workers). Social workers may have training and experience in counselling. Their training includes supervised work, which may incorporate counselling skills. Social workers work in a variety of settings including government agencies, hospitals, community organisations, private enterprise, or private practice. 6. Psychiatrist. A psychiatrist is a medical doctor who has undertaken advanced training in the diagnosis and treatment of mental disorders. A psychiatrist is a mental health practitioner with the expert knowledge and training to advise and prescribe medication that may be used in the treatment of mental health problems. Some psychiatrists will also have specialized training in counselling and therapeutic intervention. Psychiatrists often oversee mental health facilities; work in hospital settings or in private practice. 7. Psychotherapist. The term psychotherapist, like counsellor, is not a regulated title. This means that the term has limited meaning in our context. Often someone who uses this term offers counselling but does not have training in one of the other disciplines mentioned above. They may have rigorous training in a particular mode of therapy or they may have very little training. Psychotherapists usually work in private practice. 8. Other. Other professions such as nursing, occupational therapy, art therapy and pastors may have varying degrees of counselling training embedded in their training programs. Please see Appendix 1.5 for further information on psychotherapy and counselling. 7

10 Part One - Issues for Church Boards 1.2 LEGAL ISSUES Contractual Matters If a church provides a formal counselling service through the use of paid or volunteer staff, it is highly recommended that the board ensures that there is an appropriate and documented agreement in place, which stipulates the terms of the service and the relationship between the counsellor and the church. The purpose of a contract is to define a working relationship and the responsibilities of the parties involved. The contract should contain the following information: Type of contract eg. Employment or Agreement; Clear identification of the parties; Delineation of the responsibilities of each party to the contract; The financial arrangements, including remuneration of the parties involved and invoicing of the customer/client. *Care and privacy of records; *Reporting relationships; Relationships to other relevant persons/organisations e.g. - referrals to other specialists, - working/financial relationships with health funds; Procedure for conflict resolution; Procedure for termination of the contract An example of an Agreement Contract is supplied. (Appendix 1.1). *Please note that alternative wordings are given for these points. If an employer/employee contract is made between the church and the counsellor, the church, as the employer, becomes responsible to provide such conditions as sick leave, holiday pay, worker s compensation etc. Consent to Counselling It is important that the client has given his/her informed and signed consent to counselling. This consent agreement is between the counsellor and the client. It does not require the signature of the coordinator/church contact person The information required in this consent should include: A brief explanation of what may be involved in the counselling process; Limits of confidentiality; A commitment from the client to active participation; The client s rights to withdraw from the counselling process; Protocols regarding cancellation of appointments; Effect of a third party involvement eg. health insurance or motor vehicle insurance companies. An example of a Consent to Counselling form is supplied.(appendix 1.2) 8

11 Part One - Issues for Church Boards Transfer of Information Signed Consent It is standard ethical procedure within the counselling relationship that no information regarding the client is passed on without the client s consent. To protect all concerned, the passing of information should be done only with a signed consent (See Appendix 1.3). A signed consent is necessary when the counsellor shares or receives information with respect to doctors, lawyers, teachers, government departments or other professionals. Counselling services that function within a church setting need to exercise due care when information regarding a client is shared with any professional, family or church related source. Transfer of information should take place with the consent of the client and with complete transparency to the client, protecting the dignity of the client and the need for confidentiality. Verbal Consent In some situations, verbal consent by the client may be a sufficient precursor to a conversation regarding the client. In this case, the counsellor should be clear about what information will be requested or shared. The client s agreement to this arrangement (their verbal consent) should be documented in the client s file notes. Internal Church Referral System In the course of pastoral work, it is common for church staff to encounter situations outside their pastoral expertise. In such cases, the pastor or church worker may want to make a referral to a church based counselling group within the church or in another church. Given that the background information to be shared with another counsellor is likely to be sensitive in nature, a written referral form is recommended (see Appendix 1.3). The referral form should be completed with the potential client present so that the wording of the referral is consistent with how the client would like to be described. The client should have an opportunity to read the referral form and should be given a copy for their records. The church may encourage the person to take the referral to the counsellor or may ask for permission to forward the referral. Follow-up to an Internal Church Referral To follow up on an internal referral, church personnel may like to check with the person being referred to inquire whether they have activated the referral. After a referral has been made, church staff should not ask the counsellor if the person has sought help from the counsellor. Answering this question could require the counsellor to break the confidentiality of the client/counsellor relationship. It would, however, be standard practice for the counsellor to request permission from the client to let the referral source know that the counselling relationship has been established. This may be done in writing or verbally depending on the arrangement with the client. Transparency within the client/counsellor relationship about the transfer of information should be maintained. There will be times when the client will not want any information passed on. Privacy and confidentiality is the client s right and should only be suspended if there is clear danger in maintaining confidentiality. 9

12 Part One - Issues for Church Boards 1.3 SAFETY ISSUES When a church wishes to formally use the services of a competent counsellor, as part of the church s ministry, they may choose to: 1. Employ a counsellor, 2. Engage a voluntary counsellor, or 3. Provide room for counselling services by leasing space to a suitably qualified professional. Each of these arrangements presents different concerns for the church. The church s responsibilities are markedly decreased when the counsellor leases premises from the church. In this circumstance, it is strongly recommended that appropriate leasing conditions and terms are agreed in writing. The following guidelines outline best practice procedures when the church employs a counsellor or engages someone to do voluntary counselling under the auspices of the church. Failure to meet these guidelines can leave the church, the counsellor or the client at risk and therefore exposed to legal action in the event of an incident. Church Safety Considerations Documentation of professional indemnity insurance, police clearance and professional training evidence of the counsellor must be sighted and current copies retained for church records. A protocol for addressing ethical concerns with respect to the counselling relationship must be in place and discussed with the counsellor prior to commencement of any work whether paid or voluntary. General safety protocols be made available to the counsellor and may include evacuation procedures, lighting operation, security and equipment use. Occupational Health and Safety issues to be addressed include: o Adequate building security (locks etc), o The provision of after hours personnel so that counsellors and clients are not left alone in a building, o Structural safety of stairs, floor coverings, furniture, lighting etc. o Discreet visual access into the counselling room, to ensure the physical safety of the counsellor, when working with clients. Counsellor Safety Considerations In order to explain and protect their professional standing, counsellors should provide clients with a consent form outlining responsibilities within the counsellor/client relationship. (See page 6 and Appendix 1.2.) The Church must be prepared to abide by the ethical constraints placed on the counsellor by their training and the ethics of their professional association. Agreed employment, or terms of engagement documents must be in written form and properly executed. The counsellor should be given the freedom to decline a client or make suitable referrals when the counsellor s training, prior relationships, workload, or level of expertise renders a case inappropriate. 10

13 Part One - Issues for Church Boards The counsellor s contract should include time and provision for professional supervision and ongoing professional learning. The counsellor should be protected from copyright infringements by ensuring that the church can cover the cost of supplying professional materials such as tests, tests forms and reference material as needed by the counsellor. The counsellor should bring any safety concerns to the attention of the relevant church contact person or group. Client Safety Considerations All client information, including intake information, phone messages, appointment times, financial arrangements, and file notes need to be treated with utmost respect and confidentiality. Clients be provided with information regarding the counsellor s training and areas of expertise. Client files be protected in a secure manner (locked filing cabinet in a locked room). The counsellor is responsible to ensure that files remain secure at all times. The counsellor must arrange for a suitably trained professional to take possession of their files should s/he become ill or incapacitated. The church must be informed in writing regarding these arrangements. Client files are not the property of the church. Client information is not passed on, in any form, without the written approval of the client (see Appendix 1.3) The counselling space provides enough privacy so that the content of counselling sessions cannot be overheard in adjoining rooms. The counselling space ideally be a dedicated space that provides an environment that is conducive to comfort and support of the intended client group. Thus, the needs of the elderly, children, teenagers or families may present different requirements in terms of space, furnishings and other equipment. Church and counsellor safety policies (as suggested above) need to be implemented so that the client receives optimal care. When a counsellor leases space from the church, the church s responsibilities are legally limited to clarifying a lease agreement and ensuring that the occupational health and safety standards of the premise are maintained. Under these circumstances, the church can limit its need to oversee many of the above listed requirements; however, the church that leases space to a counsellor should be aware of the information above as benchmark requirements within any ethical practice. 11

14 Part One - Issues for Church Boards 1.4 BOUNDARIES Boundaries describe appropriate limits of behavior and relationships between the parties involved in the ministry important points to consider are as follows: Church // Counsellor Ideally, the counsellor does not counsel members/adherents of the church, with whom s/he has another type of relationship outside the counsellor-client relationship. The church should provide, or have access to, support ministries such as friendship support, practical/food parcel support, to which the counsellor can refer the client, so that the pastoral gifts of the church community are clearly differentiated from professional counselling. There must be a clear agreement about how the counsellor relates to the church administratively, and regarding pastoral concerns (This is related to confidentiality in counselling see CONFIDENTIALITY, Appendix 1.4) Preferably, the counsellor does not have another position in the church, such as an elder, as this could create stress and conflict of interest if, s/he is counselling members/adherents of the church. There are many examples of this happening in practice which have created difficult and unpleasant dynamics for all concerned. Counsellor // Client The counsellor maintains an ethical and professional relationship with the client at all times. For example, an intimate/sexual relationship with a client is prohibited, and an intimate/sexual relationship with a former client needs careful monitoring. There should be no potential for abuse of power by the counsellor in the counsellor/client relationship. For example, the counsellor and the client have no commercial or trading relationship, as the client may feel obligated to give his/her counsellor a special deal. The counsellor/client relationship should be defined by a signed contract between these two parties. Limits of confidentiality are clearly outlined in the contract. (See CONFIDENTIALITY in this document, page 13.) A counsellor maintains clear interpersonal boundaries in all areas. A significant number of clients do not know how to maintain their own personal boundaries. The counsellor models appropriateness. Counsellor The counsellor s personal boundaries should be guarded carefully to prevent emotional burnout. The church and counsellor can work together to encourage maintenance of the following boundaries: There should be no expectation on the counsellor to provide pastoral/practical care; Phone contact to the counsellor s home should be restricted, if possible; Sunday worship should be free of counselling encounters. 12

15 Part One - Issues for Church Boards 1.5 CONFIDENTIALITY Why is confidentiality important? It is the ethical basis for counsellor/client relationship; It ensures that the client is more willing to discuss sensitive issues; It encourages trust in counsellor; It conveys respect for the client s rights and independence. Confidentiality in Counselling Practice The following are practical issues that should be addressed in this context and observed by all parties. The client must give written consent for transfer of information; The client has a right to say who should know what; Referrals from doctors require clarification between doctor, client and counsellor about the type of information to be shared; 1. All written records MUST be kept secure; 2. Information should not be divulged in informal conversations. When can confidentiality be broken? If there is risk of suicide; If there is risk of serious harm to others; If the counsellor is subpoenaed by a court of law. [Even under these conditions the counselor should try to gain the client s permission] This information must be clearly explained to the client, and agreed, in writing, prior to any counselling. (See Appendix 1.4) 13

16 Part Two - Counselling Topics PART TWO - COUNSELLING TOPICS 2.1 COUNSELLING AS MINISTRY Types of Ministry within the Church Making Referrals THE CHRISTIAN NATURE OF CHRISTIAN COUNSELLING What makes a counsellor Christian? Some guidelines for assessment of the Christian values of a prospective counsellor

17 Part Two - Counselling Topics 2.1 COUNSELLING AS MINISTRY Types of Ministry within the Church Christian ministry covers a wide spectrum of activities, many of which involve working directly with people on a one-to-one or small group basis. Some of this is developmental such as Sunday School teaching, youth groups, or camps. Other activities may be broadly called pastoral care, which include - support through illness, tragedy or difficult life circumstances; assisting new settlers to integrate within a community; and so on. Some forms of ministry involve work often done by Elders and lay counsellors, such as help in defining Christian approaches to the thorny questions of our times, guidance on spiritual journeys, and wrestling with emotional issues. Sometimes these issues are so overwhelming that advanced support is called for. For example, relationship breakdown or entanglement, extended grief, suicidal inclinations, depression, incest or sexual assault. These complex issues merit the experience and competence of a professional counsellor. Some churches employ or make contracts with professional Christian counsellors, and others see the need to do so. Qualified counsellors are equipped with the theoretical positions, methods of practice, and ways of bridging Christian commitment and psychological understandings that enable them to work effectively through human predicaments. As our society becomes more complex and as churches attract people from increasingly diverse backgrounds, the demand increases for this form of Christian ministry. Making Referrals There are situations in which it is wise to refer clients elsewhere. Sometimes people who present for general Christian counselling are affected by specialist issues such as psychiatric conditions; trauma; alcoholism and other addictions; complex parenting or child behaviour problems; issues with legal, statutory or medical implications; issues requiring a background in Aboriginal culture, or in the life patterns of people from culturally and linguistically diverse families including refugees or migrants. When these issues are outside the borders of generic counsellor competence, a referral to an appropriate specialist or agency is merited. Making referrals enhances the quality of support to the people seeking counselling, and thereby enriches the church s service capability overall. Counsellors who battle on alone when a referral is appropriate may damage the client, themselves and the reputation of the congregation s counselling service, and may become vulnerable to liability pressures. It is recommended that the church and counsellor have access to a reference list of appropriate specialist counsellors. 15

18 Part Two - Counselling Topics 2.2 THE CHRISTIAN NATURE OF CHRISTIAN COUNSELLING There are many secular avenues for counsellors to practise counselling however there is something unique about the ministry of Christian Counselling! There are two distinct bodies of knowledge implicit in this profession known as Christian Counselling : the body of knowledge regarding Christianity (Theology, Bible, Christian standing and Ministry) and the body of knowledge regarding counselling. Christian Counselling presupposes that the person using it has understanding, experience and knowledge in both Christianity and in Counselling. It is recognised that there is a wide spectrum of Christian belief and practice in the Christian counselling arena. Some counsellors prefer to be known as Christian Counsellors while others, although Christian by belief, prefer to assume their professional role with little reference to their Christianity. Churches may be looking for a counsellor who is Christian and may therefore require some guidelines. This section of the document provides some orientation as to how to identify a Christian counsellor. What makes a mature Christian counsellor? To practise counselling in a Christian setting as a Christian one presupposes that a counsellor would be: A believer in Jesus Christ and a committed practising Christian; Grounded in the basic principles of the Christian faith; Committed to a faith group and the ongoing work of the church; Able to integrate their faith with their counselling practice; and Able to address conflicted contemporary issues from a standpoint of Christian values. Some guidelines for assessment of the Christian values of a prospective counsellor Can your applicant sign and defend a statement of belief in Jesus Christ? Has your applicant studied the Bible in a systematic and formal manner resulting in a deeper understanding of the Scriptures? Does your applicant have integrity, credibility and good standing in his or her own church or fellowship? See Appendix 2.2 for a questionnaire that may be helpful in determining these criteria. Can your applicant integrate secular material with a Christian belief system, or Christian material with the body of research regarding counselling? See the separate discussion on integrating faith and practice. See Appendices 2.1 and 2.2 for expanded material on this subject 16

19 Part Three - Counsellor Issues PART 3 - COUNSELLOR ISSUES 3.1. CHRISTIAN COUNSELLORS AS CONSULTANTS An Effective Resource Limits of Expertise Importance of Ongoing Training & Professional & Spiritual Development Spiritual Direction for Counsellors STANDARDS FOR CHRISTIAN COUNSELLORS What Qualifications should Christian Counsellors have? Counselling Qualifications and Skills Recognition Summary Theology/Spirituality MEMBERSHIP OF ASSOCIATIONS What is a professional counsellor? Professional Associations for Counsellors PACFA the National Umbrella Professional Associations in Western Australia What about psychologists? SUPERVISION OF CHRISTIAN COUNSELLORS STANDARDS FOR SUPERVISORS OF CHRISTIAN COUNSELLORS PROFESSIONAL DEVELOPMENT REQUIREMENT

20 Part Three Counsellor Issues 3.1. CHRISTIAN COUNSELLORS AS AN EFFECTIVE CHURCH RESOURCE An Effective Resource There is no doubt that counsellors hold a very influential position in the lives of those who consult them, and in the wider community. Counsellors, as the name suggests, come alongside people who seek out their help and can offer wisdom, care and profound insight regarding issues of life and relationships. They are a powerful and effective resource to the church board and have a range of expertise that they can offer depending on the training and qualifications of the individual counsellor. Limits of Expertise Counsellors usually deal with individual problems, concerns, conflict, stress, anxiety, depression and self-esteem issues. Marriage and Family Therapists usually work with couples and families. It is important that both counsellor and church board recognise and endorse the counsellor s expertise. For example some generalist counsellors also gain certification in the area of mediation and become qualified as Family and Children s Mediators or as Organisational Mediators through attending training and undertaking practice under supervision. A pastor would not refer mediation cases to a counsellor who had no training in this area but may refer a case of conflict resolution if it was established that such a case was within the counsellor s training and capacity. As another example, it is preferable that only counsellors who are certified and have had supervised practice in the area of couples, marriage and family should take on couple counselling. It is wise to obtain a list of credentials from your counsellor with accompanying certification and proof of hours of expertise for the areas listed. A counsellor must not hold themselves out to be a counsellor in any other area except those in which they have specific training and that have been endorsed by the church board through sighting the counsellor s original documentation of training and establishing the basic areas of referral. Not all problems fall within the counsellor s capacity and training and many issues must be referred on to relevant professionals. Importance of Ongoing Training & Professional & Spiritual Development A counsellor who is either appointed by the church or invited by the church to participate in the church community, whether paid or unpaid, is a key person in the life of that community. It is important then that the counsellor is thoroughly trained and expert in both matters of the heart and soul as well as matters of the spirit and maintains the highest standards of training, work and practice, not only in counselling and psychotherapy but also in ministry matters, theological understanding and knowledge, and spiritual direction. Spiritual Direction for Counsellors Today there is an increasing and much needed emphasis on spiritual direction amongst thinking Christians. J. S. Gaines said that spiritual direction is the art of Christian listening carried out in the context of a one-to-one trusting relationship. It is when one Christian is trained to be a competent guide who then companions another person, listening to that person s life story with an ear for the movement of the Holy or the Divine. Counsellors should be encouraged to commit to a spiritual director for their ongoing spiritual direction as 18

21 Part Three Counsellor Issues well as fulfilling their responsibilities to attend regular supervision and participate in ongoing professional development STANDARDS FOR CHRISTIAN COUNSELLORS What Qualifications should Christian Counsellors have? In summary there are two disciplines to consider in the setting up or monitoring of a formal counselling service in or alongside the church: Counselling (knowledge and understanding of the counselling discipline) and theology/spirituality (knowledge, understanding and intimacy with God). Counselling Counsellors who are professionally employed must show that they practice competently and ethically. Although currently there are no laws regulating the counselling industry there are two national counselling bodies that are self-regulating the industry: Psychotherapy and Counselling Federation of Australia (PACFA) and Australian Counsellors Association (ACA). Qualifications and Skills The counsellor should have adequate, recognised qualifications and skills in counselling. Ideally counsellors would have completed basic training in counselling skills (90 hours), have submitted to recognised training (see the three pathways below), maintain a specialist body of knowledge by attending professional development activities (at least 20 hours per year), belong to a professional counselling association and practice under supervision (at least ten sessions a year). It is extremely important that the church ensures that the counsellor they formally recognise has an adequate level of training and has not been excluded from any professional association because of mal-practice. Recognition The recognised training for counsellors is set out by the Psychotherapy and Counselling Federation of Australia (PACFA). If the counsellor holds membership status with an association such as this the church can be relatively confident of the counsellor s professional qualifications. Other associations such as the Psychotherapists and Counsellors Association of Western Australia (PACAWA) and the Christian Counsellors Association of Western Australia (CCAWA) are Member Associations of PACFA and adhere to their strict standards. If the counsellor does not have membership with a recognised association and/or is not under professional obligation to maintain a high standard of professional practice through supervision and professional development it is important for the church to assume the role of monitoring through providing qualified supervision and professional development (see page 23 for more details on supervision). Under litigation the church board will be held accountable for the quality of service. There are three pathways through which counsellors gain their accreditation with PACFA and this is the recommended standard for church boards to adopt: 19

22 Part Three Counsellor Issues Summary Specialist training in counselling Pathway 1 Post Graduate Equivalent This assumes a prior undergraduate degree or equivalent. Two years at least 200 hours face-to-face training plus 50 hours supervision relating to 200 hours client contact 2 years 200 hours training 50 hours s/vision relating to 200 hours client contact Pathway 2 Undergraduate Equivalent Three years training in counselling including at least 350 hours face to face counselling training plus 50 hours supervision relating to 200 hours client contact 3 years 350 hours training 50 hours s/vision relating to 200 hrs client contact Recognition of Prior Learning (RPL) Based on extensive training, practice and supervision over several years in accord with common training. If applying for RPL, one s experience should equal 1200 hours client contact with 120 hours supervision over 2 years to gain Member status with PACFA Counselling hours post training Supervision hrs post training 750 hrs over at least 2 yrs 750 hrs over at least 2 yrs 75 hrs over at least 2 yrs 75 hrs over at least 2 yrs 1200 hrs over at least 2 yrs 120 hrs over at least 2 yrs Theology/Spirituality The second requirement regarding spirituality and theological understanding is a lot more difficult to assess. There has been a lot of discussion regarding how a church board might evaluate a counsellor s Christian experience and training. For boards seeking to engage Christian counsellors this document suggests that the board looks for counsellors who: Have engaged in Bible/Theological study thereby gaining an appreciative knowledge and Christian understanding of God, Jesus Christ and the Holy Spirit in such a way as to engage clients and others in an informed and wise dialogue, and can defend their belief in God in the contemporary context. 20

23 Part Three Counsellor Issues Demonstrate their love of God and their ongoing walk with God in a mature way both personally and in community Integrate their Christian faith and counselling in an ongoing way (see Irene Brown s article - Appendix 2.1) so that counselling/psychology and Christianity are integral and not separate. Have integrity and good-standing in their faith community and the community at large (see the questionnaire in Appendix 2.2). Have both counselling qualifications and relevant theological/christian training if they plan to contribute significantly to lecturing and training of other Christian Counsellors MEMBERSHIP OF ASSOCIATIONS What is a professional counsellor? A professional counsellor is one who is a full member of a counselling association, backed by them if difficulties arise. As counselling is a young profession, the majority of counsellors in WA are associates or affiliates of their associations working towards full membership. Employing church boards are advised to be cognizant of the status of their counsellors and encouraging of their progress towards full registration. (See also Appendix 1.5.) Professional Associations for Counsellors All counsellors, whether Christian or not, should be full Members of a Professional Counselling Association. Church bodies should be aware that many people practice counselling without adequate training and experience and are an ethical and legal threat to their employer. PACFA the National Umbrella Counselling is still an unregulated profession. Although inadvisable it is possible for anyone to set up a counselling practice without any qualifications or experience. The Psychotherapy and Counselling Federation of Australia PACFA, a national umbrella and self-regulating body, requires standards of education and training for counsellors and face-to-face experience accompanied by accredited supervision. PACFA recognises Member Associations such as Christian Counsellors Association and PACAWA who demand similar high standards of training and experience. PACFA makes a distinction between counsellors (including therapists and counselling psychologists) and other professionals including general psychologists and social workers. See Professional Associations in Western Australia The Psychotherapy and Counselling Association of Western Australia (PACAWA) is a generic association. Many members of PACAWA are professing Christians but not all would satisfy the criteria for Christian Counselling held out by the Christian Counsellors Association. See 21

24 Part Three Counsellor Issues Christian Counsellors Association of Western Australia (CCAWA) has adopted the secular standards of PACFA and has also created its own regulations regarding Christian standards. To become a member of CCAWA a counsellor must satisfy the secular PACFA criteria and the CCAA criteria regarding Christian training, satisfactorily complete four theological subjects, be in regular fellowship, have respect in the Christian community and sign a declaration of faith in Jesus Christ. He or she will also be required to integrate faith and practice. See for more details. Full members of PACAWA and CCAWA can apply to the PACFA National Register. You can access the PACFA Register on to look up Member Associations and Members, and the Australian Counsellors Association on Try the Christian Counsellors Register on to find Members in Western Australia. You can also look up the Psychotherapists and Counsellors of Western Australia s web page at Associations such as these demand training specifically in counselling skills, supervision whilst training, post-training supervision and post-training face-to-face counselling practice. Always ask your counsellors what their academic training is and ask to see their academic transcripts (a list of all the subjects studied and their grades). Ask them if they are members of a professional organization and check out the organization on the web. If they are not members of a professional association and you still want them to work for you ask them to join up as soon as they can. Your counsellor needs to be accountable to themselves, their clients, their association and the church board if they are working for or with you. What about psychologists? Clinical and Counselling Psychologists have specific training in counselling and psychotherapy as they have four years training as a general psychologist, then two years as a specialist. They also have to submit to two extra years of supervised experience in the field. Ask if your psychologist is four year or six year trained and whether they have specific training in counselling or psychotherapy. Ask what courses they have done and whether they are recognised as counsellors as well as psychologists. Many four-year trained psychologists are now training as counsellors, however it should not be assumed that a psychologist is also a counsellor as many psychologists work in the field of measurement. Ask to see their academic transcripts and look for the counselling subjects. All psychologists must be registered with the Western Australian Psychology board and you can look up their details on the web page You can also look at the Australian Psychologists Association web page at to find psychologists. 22

25 Part Three Counsellor Issues 3.4. SUPERVISION OF CHRISTIAN COUNSELLORS Supervision refers to a regular systematic review of the counsellor's casework and professional development as distinct from administrative or academic supervision. Definition of Terms: o 'Supervision' is a process whereby one or more counsellors or therapists (the Supervisor/s) regularly and by agreement monitor, review, maintain and enhance the counselling or therapeutic performance of other counsellors/therapists (the Supervisees). Where no difference is implied the process is commonly referred to as 'peer review'. o 'Consultation' is a process where consultees from time to time, and of their own initiative, seek the help of consultants in order to deal better with specific situations or problems arising in the consultee's work. There is no prescription for consultative sessions. Consultation is not bound in relationship. Goals of the supervisor in supervision of a counsellor (Supervisee): o To explore and maintain Christian ethics and professional standards in counselling. o To assist supervisees to apply their knowledge of God, of the Bible and of human behaviour, their personality characteristics and their life experience to their current counselling work. o To provide encouragement, moral and emotional support to supervisees. o To assist supervisees to integrate relevant knowledge and skills. o To assist the development of supervisees in ways that will increase their counselling effectiveness. o To assist the supervisee to maintain efficient coping skills. A counsellor should be supervised by another counsellor who has a higher level of training and/or experience. Counsellors should seek the best supervision and training available. Individual supervision sessions should be not less than 45 minutes and not more than 2 hours duration and should be spread evenly throughout the year with not less than 10 sessions per year. At least one third of the supervision sessions should be individual sessions. Group supervision should give opportunity for regular presentation of cases, interaction and feedback. Members of professional associations who are counselling must satisfy their association that they are receiving frequent, regular and competent supervision. 23

26 Part Three Counsellor Issues Eligibility to be a Supervisor: o Supervisors should be experienced counsellors/therapists, preferably in the supervisee s field of work. o Supervisors should themselves be Christians with a good reputation both academically and spiritually. o Supervisors should have undertaken a training course in supervision that includes both theory and practice (see over). o Supervisors should have theological qualifications as well as counselling qualifications if they are supervising in the area of Christian Counselling o The supervisor generally will refer the supervisee to other individuals or institutions for further training and/or personal counselling if necessary. If supervision is the responsibility of the church then appointed supervisors are advised to address the following: o Goals regarding the acquisition/improvement of particular knowledge, skills and/or mastery of techniques, and the procedures for fulfilment of such. o The actual arrangements made for meeting together including financial arrangements. o The ways in which the supervision will be conducted (eg. case consultation, live supervision, exchange of video and audio tapes, writing of reports and case studies, etc.). o The six-monthly assessment process. A logbook should be kept by the supervisee of the supervision. The purpose of which is to keep a record of the supervision process and to facilitate learning. Log books may contain the following items: o The supervision contract. o A record of the content of each supervisory session. Sometimes supervisors request a follow-up from the supervisee summarizing the session. o The agenda for the next session. o Evaluative comments. o Notes about issues discussed. o Plans to learn missing skills and information. o A record of time spent in supervision and counselling and of the types of problems dealt with and kinds of clients seen. o A record of six-monthly reviews, signed by both supervisor and supervisee. It is advisable for the supervisee s employer, church board or organization to be aware of, and approve, supervision arrangements. These supervision guidelines are based on the Christian Counsellors Association of Australia guidelines 24

27 Part Three Counsellor Issues 3.5. STANDARDS FOR SUPERVISORS OF CHRISTIAN COUNSELLORS A supervisor of counsellors is someone who has reached a certain level of qualification and experience both as a counsellor and supervisor. In view of the increased competencies and skills demanded of counsellors, clinical supervisors are becoming increasingly important. Members of church boards are advised to be aware of the supervisory arrangements and if there are none to employ a supervisor for your counsellors. Supervision will play a greater role in quality assurance with increased liability, accountability and control of counsellor/client outcomes. It is important to distinguish between counselling and psychotherapy supervisors and other roles played by pastors, and other care specialists. It is generally accepted that supervisors have qualifications and expertise to a certain level. The main criteria to satisfy are outlined below. A professional supervisor should: Have a recognised degree/qualification in counselling or a particular therapy. Have participated in a Supervision Course equal to a semester unit at a university (or equivalent) preferably at a Master s level Be a Member of PACFA (Psychotherapy and Counselling Federation of Australia) or other Association such as Christian Counsellors Association, Australian Association of Pastoral Counsellors, Psychotherapy and Counsellors Association of WA or similar. Have a minimum of three years experience in the field as a Member of a Professional Counselling Association or equivalent Have relevant completed qualifications in theology or Bible studies and show maturity as a Christian in addition to counselling qualifications if supervising in a Christian context. These standards are based on those adopted by the Christian Counsellors Association of Australia. 25

28 Part Three Counsellor Issues 3.6. PROFESSIONAL DEVELOPMENT REQUIREMENT Counsellors are required to keep up their level of training through various activities. Counsellors working in a church situation are no exception. Church boards are advised to encourage counsellors to continually update their knowledge and skills base. A list of these activities is provided in the Appendix. However here are some recommendations regarding professional development! All counsellors are expected to keep up their professional training and add to their qualifications. Each year it is the counsellor s responsibility to undertake a certain amount of professional activities to complement their current training status. As a member of a professional organization counsellors must keep strict records that may be audited by the Professional Association each year. It is important to keep any brochures, registrations, workshop details, lecturers qualifications and statements of results to prove that you have done the courses. PACFA requires that full Members complete at least 20 points per year with one point being equal to one professional hour of training or development. To insure that a counsellor experiences a wide range of activities in one year the points can be gained in different ways. Counsellors are also expected to keep up their counselling by spending at least 250 hours per year in face-to-face counselling and by spending at least 10 hours in accountability to a supervisor. It is unethical to practice without regular supervision or Professional Development. 26

29 Conclusion CONCLUSION A principal aim of this document is to encourage churches to expand their ministries by offering formal counselling services to their congregations and surrounding communities. These guidelines offer a pathway to the achievement of this objective. How will churches benefit from taking these steps? Leadership through counselling enables individuals, couples and families to work through issues that confront, confound, block or bog them down in their life pathways. It includes upskilling people in communicating with and getting along with others, working through conflicts, and extending their appreciation of the Christian Walk. The long-term contribution to a congregation of a steady stream of people who are working towards more sustainably effective living is incalculable in value. We commend this path to you. 27

30 Appendices APPENDICES APPENDIX I APPENDIX 1.1 ENGAGEMENT AGREEMENT APPENDIX 1.2 CONSENT TO COUNSELLING APPENDIX 1.3 INFORMATION RELEASE AND/OR EXCHANGE AUTHORISATION APPENDIX 1.4 CONFIDENTIALITY APPENDIX 1.5 DEFINITION OF PSYCHOTHERAPY AND COUNSELLING APPENDIX II APPENDIX 2.1 INTEGRATED CHRISTIAN COUNSELLOR PRACTICE - BEHAVIOUR, BELIEFS & BEING APPENDIX 2.2 GUIDELINES FOR ASSESSMENT OF CHRISTIAN COUNSELLORS APPENDIX 2.3 CHRISTIAN ETHOS STATEMENT APPENDIX 2.4 A REFLECTION ON CHRISTIAN COUNSELLING ETHICS

31 Appendix APPENDIX I APPENDIX 1.1 Engagement Agreement Agreement Body: and 1. This agreement shall be between; Mr, Mrs, Ms. DOB Christian name Family name. [Full name of church or organisation] [Clarify any abbreviations of names to be used in this document] 2. The counsellor will be associated with [church name] for an initial period of twelve (12) months commencing from /../ 3. Mutual evaluation of this contract will be conducted every few months. 4. The counsellor will be engaged for [up to] sessions/days per week. 5. The counsellor will be responsible for invoicing his/her own clients, at a rate that is reasonable, given that this is a professional service in a ministry context. Or 6. The service will be offered free. Or 7. [Church name] will set the cost of the service to the client, and will be responsible for invoicing the client. 8. [Church name] will invoice the counsellor for $. an hour in payment for use of room, reception and administrative support. 29

32 Appendix Or 9. [Church name] accepts the free service offered by the counsellor. 10. Should either party wish to cancel this agreement, notification should be given in writing, with at least 3 weeks notice, to allow for closure or transference of clients. Responsibilities of [Church name] It is the responsibility of [church name] to: 1. Abide by all the terms of this contract, 2. Provide a Co-ordinator of Counselling [or contact person] to facilitate smooth administration and integration with other services of [church name], 3. Provide publicity about the counselling service, 4. Provide booking and receptionist services, (and invoicing system, if required), 5. Facilitate a referral system, 6. Facilitate professional supervision for counsellors, 7. Provide a safe working environment, 8. Provide a secure place for client files, 9. Ensure clients are aware that if they develop a relationship with the counsellor in another context, such as in the same church, it may jeopardize the therapy relationship. Statement of Duties and Responsibilities of Counsellor It is the responsibility of the counsellor to: 1. Abide by the terms of this contract, 2. Agree with the ethos of [Church name] (Ethos statement to be attached. See Appendix 2.3) 3. Show that he/she currently has a commitment to his/her personal Christian faith, and that of others; 4. Make satisfactory arrangements regarding professional supervision. 5. Make referrals (when the client s needs are outside the expertise of the counsellor), to relevant professionals who hold a similar ethos. 6. Accept referrals received through the established referral system of [church name] (Exceptions can be made by agreement with the Coordinator), 7. Attend quarterly meetings for members of the counselling team, 8. Maintain confidential records, 30

33 Appendix 9. Keep records in a secure place, 10. The counsellor is to be cognizant of the problems involved in having other types relationships with their clients within the church community, and to actively discourage such relationships, 11. Discuss any dissatisfaction with the service or this agreement, with the Coordinator of Counselling [church contact person]. 12. Have current indemnity insurance, 13. Use an adequate invoicing system (if required) We hereby agree to the terms of this contract Counsellor Coordinator/ Church contact Date: Date: 31

34 Appendix APPENDIX 1.2 Consent To Counselling I, give consent for [name of counsellor].. to provide counselling for myself/my child(ren).. circle Name(s) of child(ren) I recognise that services may include assessment, identifying treatment goals, on-going counselling to address those goals, or referral. I am prepared to play an active part in the counselling process. I understand that no promises have been made to me as a result of this process. I understand that any information gained in the counselling relationship will be confidential, and will not be released without my consent. The bounds of confidentiality do not extend to situations of harm to self or others, or where counselling records are subpoenaed for court purposes. I understand that at any time I can choose to discontinue accessing the services offered. I acknowledge that if I wish to cancel an appointment, I am required to give at least 24 hours notice before the time of the appointment. If I do not cancel, and do not show, the normal fee may be charged for that appointment. I am aware that if this counselling is being received as part of an insurance claim, an agent of the insurance company may be given information about the service I receive, and that I will be fully informed of such information before it is sent. I understand that if payment for services I receive is not made, the counsellor may discontinue providing counselling. I understand and accept the above statements. Signature Date I, the counsellor, have given the above signatory an opportunity to read and discuss the contents of this consent form. To the best of my knowledge he/she has understood the information, and has willingly given consent. Counsellor s signature Date 32

35 Appendix APPENDIX 1.3 Information Release and/or Exchange Authorisation I DOB [Name] give my permission to [Name of Counsellor} for the release and/or exchange information with I understand that information pertaining to myself and/or my dependents will be used to o assist with treatment planning o document a need for services o support an application for o other I understand that I can withdraw this authorization in writing at any time. Signature of Client Printed Name Date Copy for client Copy for clinical records Copy for recipient of information 33

36 Appendix APPENDIX 1.4 Confidentiality Why is confidentiality important? Confidentiality is usually extremely important to clients and without it they would be unwilling to discuss things which they regard as personally sensitive or may even have been concealed from themselves (eg. previously unvoiced fears). Any reduction in the level of confidentiality offered to clients often inhibits the growth of trust and what the client is willing to discuss. The counsellor s management of confidentiality is also closely related to the ethical priority of respect for his client s autonomy. As a general principle, the client is expected to be in control of what is communicated about the counselling. This means that there are some significant differences between medical and counselling confidentiality. Confidentiality in Medical Practice Medical confidentiality starts from an assumption of the client s implied consent to such disclosures as are in the client s best interests, between those health workers who need to know such information in order to further the client s best interests (eg. to co-ordinate treatments or ensure continuity of treatment when staff change etc). Communications of this kind are so commonplace in modern health care that confidentiality may be thought of as existing between a client and a therapeutic team. Confidentiality in Counselling Practice By contrast, confidentiality in counselling is assumed to be personal between counsellor and client. A client s explicit consent is required for counsellors to communicate personally identifiable information to other counsellors or persons in church ministry. There is no routine assumption that the counsellor may make communications which he/she believes to be in the client s best interests on a need to know basis. This is the responsibility of the client. This difference in practice poses problems for counsellors and health care workers. For example, how can a doctor take clinical responsibility if there is no feedback from the counsellor about referrals? How can the counsellor and the members of the health care team establish a relationship of mutual respect and understanding if everything that happens in counselling remains secret? There is a slightly different tension between referrals within a church community, where confidentiality between a church member and the pastor is usually ill-defined, but generally expected. If pastoral care and counselling is going to work together to support the client, some disclosure of information will be needed. 34

37 Appendix An ethical way of resolving this dilemma involves discussion between counsellor and doctor/pastor about the kinds of things they wish to know in order to exercise clinical/pastoral responsibility. The counsellor is therefore better placed to seek a client s consent when any of these issues arises. Experience suggests that it is most exceptional for clients to refuse to communicate the information directly to the doctor/pastor, which is the ideal outcome, or to consent to the counsellor making a confidential disclosure. Refusal is usually because of fears about entries on medical records, future statements on medical reports for insurance or employment, or because the health care staff/pastor are familiar with other people closely involved with the client. Counsellors who are familiar with the usual practice in these circumstances will often be able to ease a client s worries about disclosure and will certainly be better placed to help the client make an informed choice about disclosure. The counsellor s records/reports should be kept securely and in ways which protect confidentiality. It also follows that counsellors should be careful of what they say about clients if they are present during informal discussions with colleagues, perhaps at coffee breaks etc. When Can Confidentiality Be Broken The Code of Ethics and Practice permits counsellors to break confidentiality when the counsellor has good grounds for believing clients will cause serious physical harm to others or themselves. Suicidal feelings are so commonplace that there is a degree of professional judgment involved about when it is appropriate for counsellors to inform other members of the health care team. Discussions between the counsellor and other members of the team help to inform that judgment which should also be based on an assessment of the risk of suicide (see Eldrid, 1988; Hawton and Catalan, 1987). A written and signed contract outlining the limits of confidentiality, between the client and the counsellor, prior to commencement of counselling, is important (See Consent for Treatment proforma, Appendix 1.2). Some clarification about the usual circumstances when a client is placing others at risk of serious physical harm (eg. child abuse, planning a physical assault, operating dangerous machinery under the influence of drugs or alcohol etc.), will help counsellors to implement their ethical responsibilities. Even in these circumstances, counsellors are expected to attempt to gain the client s consent for disclosure and whenever possible. If consent is withheld, discussion with another experienced counsellor or the counselling-supervisor, about the possibility of breaking confidence is advisable. In rare circumstances, a client may be before a court of law. That court has the power to subpoena the records of the counsellor, and to require them to be a witness in the case. In these circumstances, the law has greater power than the contractual commitment to confidentiality. This limitation to the confidentiality commitment should be conveyed to the client prior to the commencement of counselling. 35

38 Appendix APPENDIX 1.5 Definition Of Psychotherapy And Counselling Psychotherapy and Counselling are professional activities that utilise an interpersonal relationship to enable people to develop understanding about themselves and to make changes in their lives. Professional Psychotherapists and Counsellors work within a clearly contracted, principled relationship that enables individuals to obtain assistance in exploring and resolving issues of an interpersonal, intrapsychic or personal nature. Professional Psychotherapy/Counselling Utilises Counselling, Psychotherapeutic, and Psychological theories, and a set of advanced interpersonal skills which emphasise processes of facilitation. Such processes are based on an ethos of respect for clients, their values, their beliefs, their uniqueness and the right to self-determination. Requires an in-depth training process to develop understanding, knowledge about human behavior, therapeutic capacities, and ethical and professional boundaries. Because it is explicitly contracted and requires in-depth training to utilise a range of therapeutic interventions, professional Counselling should be differentiated from the use of 'Counselling skills' by other professionals. Takes account of the cultural and sociopolitical context in which the client lives and how these factors affect the presenting problem. This includes an awareness and assessment of cultural influences such as age, development, disability, religion, ethnicity, sexual orientation, socioeconomic status, indigenous identity, nationality and gender. Professional Psychotherapists and Counsellors value such differences and avoid discrimination on the basis of such factors. May involve work with current problems, immediate crisis or long-term difficulties. Depending on the nature of the difficulties, the work may be short-term or long-term, and may involve working with an individual, a couple, a family or a group, and may occur in a variety of organisational contexts in the public or private sectors. Regards the processes of self-monitoring, self-examination, self-awareness, selfdevelopment, professional development and on-going clinical supervision as central to effective practice. Such practices lead to enhanced capacity to utilise oneself in the therapeutic endeavour. Although Psychotherapy and Counselling overlap considerably there are also some differences. The work with clients may be of considerable depth in both modalities; however, the focus of Counselling is more likely to be on specific problems or changes in life adjustment. Psychotherapy is more concerned with the restructuring of the personality or self. 36

39 Appendix Although both Psychotherapists and Counsellors work with a wide variety of clients, Psychotherapists are more likely to work very intensively, with more deeply disturbed individuals who are seen more frequently over a longer period of time. Counsellors are more likely to work in specific areas where specialised knowledge and method are needed (eg. marital and family Counselling, bereavement Counselling, school Counselling, addictions Counselling, HIV/AIDS Counselling). At advanced levels of training, Counselling has a greater overlap with Psychotherapy than at foundation levels. * Originally prepared by a working party chaired by Dr Jan Grant, Edith Cowan University, and adopted at the 1997 conference of the Standing Conference of Educators and Trainers in Counselling and Psychotherapy. 37

40 Appendix APPENDIX II APPENDIX 2.1 Integrated Christian Counsellor Practice - Behaviour, Beliefs & Being A paper written for Christian Counsellors Association Australia by Dr Irene Brown and reproduced with permission. Counselling training in Australia has a varied history. It is only in recent years that undergraduate university degrees have become a more popular program of counsellor education, and few courses actually address integration of faith and learning. Previously, counselling training for Christians in particular has been through Lifeline, Anglicare etc or widely varying programs such as Elijah House, Selwyn Hughes and more recently theophostic training. These latter programs tend to teach one particular method and theology rather than giving students a theoretical framework in which to contextualise their thinking. In contrast professional counsellors have studied psychology, social work or welfare studies, usually with very little Christian content and have either had to find ways to think through their own integration of psychology and theology, or have resisted the secular training and have ended up using a model such as those listed above, again without necessarily working through the integration process. This paper sets out a number of different aspects of integration behaviour, beliefs and being, that is, worldview beliefs, explicit behaviour and practices, implicit spirituality to facilitate Christians locating their thinking and practice into the wider context of the integration of counselling and faith. The task of integration is even more pressing in a climate which is much more accepting of spirituality being part of counselling practice. The idea that spirituality can and should be addressed in therapy by both Christians and non-christians is acknowledged more and more. Referring to religion or spirituality is now seen as an ethical aspect of psychotherapy (for example see the standard text Corey (2001), as well as the numbers of books directly relevant to spirituality published by the American Psychological Association eg Shafranske (1996) and Richards and Bergin (1997), a book which explicitly shows counsellors how to bring spiritual assessment, spiritual therapeutic interventions etc into their counselling). Christians therefore need to be aware of how they will practice with believers and non-believers and how their practice relates to their own beliefs and also those of the people with whom they work. Integration itself refers to the process whereby two different disciplines or foci are brought together. In this context integration refers to the ways in which Christians draw on their professional training as counsellors and weave that together with their Christian faith. There are therefore issues of worldview (ways of knowing, morality and values); of counselling theory as well as counselling practice. For integration to have occurred counsellors must have worked through how to combine both their counselling training and 38

41 Appendix their faith. Completing training in psychology but then practising from a purely nouthetic counselling model (for example) is not integration. Nor is leaving spirituality for church on Sunday and practising behaviourist psychology on Monday. True integration involves an examination of underlying philosophical beliefs, an investigation of theoretical understanding, a careful exploration of scripture, and a thorough reflection on practices to clarify a conceptual position which is not implicitly contradictory, but which also holds the paradoxes of real life. Behaviour Explicit practices The most obvious kind of integration of faith and counselling can be seen in the behaviour of the counsellor explicitly Christian practices. That does not imply that counsellors who use Christian practices have integrated faith and learning. It may simply mean they have rejected their training altogether! However explicit behaviour is a concrete starting place for examining integration. Prayer, use of the Bible, healing of the memories through inviting God into the situation, use of Christian symbols and ritual, deliverance, laying on of hands, and involvement in church life are all Biblically based practices which Christians might draw on in their counselling practice. In most cases these practices would be used only if the clients were Christians and had given permission for their use. Some church counselling centres may use these practices routinely, believing that if people come to an openly Christian centre, they must be willing to accept such practice. Professional training would indicate that permission should always be sought for practices which are not readily used by the profession, and Christians should differentiate between ministry and counselling as a part of duty of care. Tan (1996) explains the use of a number of these practices but also notes that If the client shows no interest at all in religion or spiritual issues, then the therapist has to respect the client s preferences (p 370). Many Christian counsellors have heard anecdotal evidence of practices which are clearly disrespectful of uninformed clients and which can amount to spiritual abuse when used without explanation or choice being given. Nelson and Wilson (1984) suggest three ethical guidelines for using explicit practices: a) when dealing with clinical problems which would be helped by spiritual or religious intervention, b) if they are working within the person s own belief system, and c) if they have carefully defined the counselling agreement to include these practices or resources. Integration of these practices then, would involve the counsellor thinking through their beliefs about the nature of the person, the nature of dis-ease, and the process of healing. The counsellor should be able to articulate their position on each of these areas and thus justify their use of whatever practices they employ. For example if a counsellor believes that healing comes through a renewing of the mind, a change of habitual thought patterns, and integrates this with a theoretical context of cognitive behavioural understanding they would be entirely consistent in helping a self-identified Christian client recognise unbiblical thought patterns and replacing these with verses which fit with the context of Biblical thinking as a whole for example an understanding of grace and God s acceptance. 39

42 Appendix Another counsellor who believes that much adult behaviour is caused by childhood wounding or abandonment issues is more likely to draw on a psychodynamic understanding of attachment and to use inner healing, relating to helping the client find God as the longedfor parent. They may agree to pray together and ask the Holy Spirit to reveal keys to healing. This is again an integration of theoretical and theological understandings. While these theoretical positions and practices may be in contrast to each other, they are both evidence of integration of faith, counselling theory and explicit practice. This contrasts with the uninformed eclecticism of those who may, for example, pray for inner healing without knowing how it relates to any counselling theory or a consistent view of how healing occurs. Counsellors should think through any explicitly Christian practices and understand how they relate to their theological and theoretical beliefs. It is important too that they become aware of how they explain these practices and how they ask permission for their use with clients. Recognising the breadth of Christian theology and practice is important here. A traditional Anglican may be very comfortable with the use of a crucifix as part of counselling, but be afraid of inviting the presence of the Holy Spirit, whereas a Pentecostal may feel just the reverse. It is important that counsellors do not assume that because someone is a Christian they will be accepting of any practices the counsellor may be familiar with, or those which fit into their particular church experience. Ethical standards are just as relevant to church counselling centres as to professional or community centres and need to be observed in all settings. As Tan (1996) points out there are situations in which counsellors should be very careful with spiritual practices even if the client has given permission: Even if it is appropriate or timely to deal with spiritual issues openly in therapy, the therapist should be sensitive to the client s pace, as well as respect the client s freedom of choice and responsibility in making personal decisions. In a situation where supportive therapy may be needed in order to prevent or retard disintegration in a severely disturbed client, the therapist should refrain from confronting the client s religious convictions or beliefs, even if they may appear to be somewhat neurotic or unhealthy, until a later time when the client is more stabilized emotionally and able and willing to engage in such discussion or caring confrontation (p 377). While the behaviour of the counsellor is a good indicator of whether or not they use explicitly Christian practices it does not necessarily show whether or not they have integrated faith and training. 40

43 Appendix Implicit Christian practices: Being Every Christian counsellor in whatever setting will have implicit Christian practices. This may be as broad as praying for the clients of the day before going to work, valuing freedom of choice for their clients, respecting choice of church attendance, developing their own Christian character fruit of the spirit, silently inviting God s guidance during a session, responding to an intuitive/ Spirit-led sense of where hurt may be. Some Christians may practice counselling without ever mentioning God s name and yet be Jesus to those they are ministering to. Others may consistently and consciously follow the leading of the Holy Spirit in a setting where they could not tell their clients that that is what they are doing. Others may carefully search the scriptures to understand how to bring healing through biblical principles without naming the Bible as their source. Tan (1996) states that implicit integration refers to a more covert approach that does not initiate the discussion of religious or spiritual issues and does not openly, directly, or systematically use spiritual resources like prayer and Scripture or other sacred texts, in therapy (p 368). An essential part of integration is the counsellors own being their spiritual growth and personal integrity. Jesus told us to take the log out of our own eye before we seek to remove the speck from our brother s eye. Our own inner journey has an enormous impact on those we minister to. Unless we are continually doing our own inner work we will become unable to see clearly to walk with others. People are far more aware of who we are than what we do. They intuit whether our responses give grace or judge them. They sense our inner turmoil or place of peace. The research has shown over and over that more healing comes through the relationship than through any other aspect of counselling. Our ability to relate is directly the most influential part of any practice. An essential part of integration then, is to examine our own spirituality, our own relationship with God and others, with the purpose of growing in grace into the maturity of Christ. All our practices whether Christian or secular should be examined in the light of Jesus example as well as the essentials of our faith. Tan (2001) labels this most foundational area of integration as Personal integration. As Bufford (1997) points out, the person, life and work of the counsellor is the core of consecrated Christian counselling which is primarily about character. A further development of implicit integration is the use of practices in a way which is sensitive to the client s own beliefs and development. Johnson (2001) discusses the way in which Christians can help those with whom they work come one step closer to God through implicit rather than explicit use of scripture. She describes an encounter with a man who is not a believer but who is greatly helped by the use of metaphor a metaphor which represents a biblical truth of forgiveness and grace without naming its source. 41

44 Appendix Tan (1996) points out that counsellors may be comfortable and competent practicing both implicit and explicit integration in psychotherapy, depending on the client s needs and interests. In other words, for some clients, for example those who are not religious or who are not interested in exploring spiritual issues further or using religious resources explicitly, the therapist might adopt an implicit integration model. For other clients who are more religiously oriented and want to pursue a direct and open religiously oriented therapy, the therapist might adopt an explicit integration model (p368). Both the person of the counsellor (being) and their actual behaviour and counselling practice are important aspects of integration. A third essential part of integration is the counsellors belief system their worldview. This relates more to the integration of their counselling training, their understanding of the theoretical framework of what they have learned and how this fits together with their Christian belief system. As counselling practices are grounded in psychological theory and our Christian beliefs fit into our own personal or denominational theology, this aspect of integration is a complex combining of psychology and theology to form our worldview. Our worldview beliefs themselves will dictate how we negotiate the integration of these complex sets of ideas. Worldview Beliefs A) How to integrate or not Worldview is the foundation of integration, and yet is the most implicit of our beliefs, the perhaps unexamined ground of our practices both implicit and explicit. Worldview refers to our core beliefs, our presuppositions which influence all our other beliefs and interpretation of our world. Worldview includes theological understanding, philosophy (everyone being a philosopher, knowingly or not), morality and values. Our worldview will influence which of the counselling theories we are drawn to, and which we resist, it will dictate how we even go about integration. Numbers of writers categorise different approaches to integration. One of the most cited of these is Carter and Narramore s (1979) description of four basic approaches to integration: Christianity Integrates Psychology, opposed by Christianity Against Psychology, with the Parallels model and Christianity of Psychology, being somewhere between the other two. Gary Collins, one of the fathers of contemporary Christian counselling argues for the first of these positions of integration by evaluating scientific discovery with the scriptures. In his classic Christian Counseling: A Comprehensive Guide, (1988), he explains: all truth comes from God, including truth about the people whom God created. He has revealed this truth through the Bible, God s written experience [special revelation], and through the methods of scientific investigation [general revelation]. Discovered truth must always be consistent with, and tested against, the norm of revealed biblical truth. But we limit our counselling effectiveness when we pretend that the discoveries of psychology have nothing to contribute to the understanding and solution of problems. We compromise our integrity when we overly reject psychology but then smuggle its concepts in to our counselling sometimes naively and without ever realizing what we are doing (p 22). 42

45 Appendix Crabb (1977) has called this approach spoiling the Egyptians referring to the story of the Israelites leaving Egypt and taking the jewellery with them. It allows for a learning from the findings of scientific research and general revelation, while sifting all through the filter of the scriptures. For further explanation of general and specific revelation see Collins (1993). Ingram (1997) adds personal revelation and argues that postmodernism has influenced us to accept the truth of our own experience and reality and this can be done in balance with general and special revelation. Counsellors who take this integrative position are happy to learn from the research and theories of non-christians, being careful to evaluate these with the revealed word of God. Eck (1996) labels this Christianity Integrates Psychology approach as within the Manipulative Paradigm because the data from psychology must be altered to be acceptable. This position is in contrast to several others. At the opposite end of the spectrum are those who say that everything we need is in the Bible and we should not draw from worldly sources. Jay Adams (1979), the developer of nouthetic or biblical counselling,the Bobgans (Bobgan and Bobgan 1979), are authors who take this position. In fact this is not a position of integration at all, but is a rejection of general revelation believing that psychology s view of human nature contradicts the Christian faith. This Christianity Against Psychology position is not seeking integration at all and in fact is labelled by Eck (1996) as the Nonintegrative paradigm. See Jones and Butman (1991) for further exploration and counterargument of this position. Another position which cannot truly be called integration is the Parallels model (Carter and Narramore 1979) or dualism. This position separates theology and psychology, seeing theology as relevant for Sunday and psychology for the rest of the week, accepting the pastors verdict on my spiritual life and the psychologists diagnosis on my psychological life. At its extreme this is actually a false dichotomy dividing the person up in a way that God never intended. In a more conservative version, Separate but Equal (Crabb 1977), the two disciplines at least respect each other but do not attempt integration. A fourth position is that taken by many Christians that of uninformed eclecticism, or the Christianity of Psychology, what Crabb (1977) calls the tossed salad. This, at worst, is simply taking ideas from various aspects of psychology and counselling, using some theological language, mixing them all together without evaluation, and then using whatever works. Implicit in responsible Christian counselling, however, is a careful examination of both theory and practice of counselling with an understanding of worldview. 43

46 Appendix B) Worldview beliefs and outworking theory to practice It is important for Christians to understand these various approaches to integration or lack of it in order to articulate the basis of their own integration. Having understood this they should also examine the content of their worldview the theoretical approaches they draw on and how these fit with their theology, the values they hold to and the outworking of all of these in their practice. Bouma-Prediger (1990) talks about the integration and examination of presuppositions of psychology and theology as interdisciplinary a bringing together of the two disciplines; while the next step, the process of thinking through the psychological theory and theology into our counselling practice is on the intradisciplinary level. This level of integration involves an examination of the theory from which the counsellors practices are drawn. Texts such as Jones and Butman (1991) explore the major secular theories and critique these from a Christian perspective. Conscientious Christian counsellors need to understand how their clinical practice is drawn from a theoretical position and how the foundations of that theory articulate with theology. The examples given at the beginning of this paper referring to cognitive behavioural renewing of the mind, and psychodynamic inner healing are instances of such an integrative understanding. At this level of integration will be a clear understanding of the counsellor s own theological positions also. A theology of suffering, an understanding of freedom and responsibility, a knowledge of the character of God are examples of aspects of theology which will strongly influence a person s approach to counselling. A counsellor whose theology purports to give each individual freedom and agency before God, but who then directs clients to certain actions in an authoritarian way, has clearly not integrated theology and counselling practice. C) Worldview and values A third aspect of the counsellors worldview which will impact their counselling practice is their values. Christians may think that broadly all believers will have similar values the freedom and dignity of all people, valuing human life, the right to religious freedom, the higher value of relationship with God than worldly success, living according to one s conscience, to name a few. However there are clearly differences in how Christians practice these. The challenge for the Christian counsellor is in learning to hold their own values while giving freedom and responsibility to those they minister to, even if they have different values. At which point does the counsellor feel their own integrity is compromised? When do they feel they should refer on to another counsellor? Issues around homosexuality and premarital sex, divorce and remarriage, abortion and euthanasia may be of particular concern to some Christians while less of an issue for others. Each counsellor needs to recognise which issues for them are sensitive ones, and how their own values will interact with those they work with. 44

47 Appendix This paper has attempted to clarify three levels of integration explicit practices seen in the counsellors behaviour, being the person of the counsellor, and beliefs both in terms of how integration between the two disciplines of psychology and theology can happen, as well as how a particular counselling theory fits with the counsellor s theology and practice and values. References: Adams, J. E. (1979). A theology of Christian counselling. Grand Rapids, MI: Zondervan. Bobgan, M. and Bobgan, D. (1979). The psychological way / the spiritual way. Minneapolis, MN: Bethany. Bouma-Prediger, S. (1990). The task of integration: A modest proposal. Journal of Psychology and Theology, 18, Bufford, R. K. (1997). Consecrated counselling: Reflections on the distinctives of Christian eopardize. Journal of Psychology and Theology, 25, Carter, J. D. and Narramore, S. B. (1979). The integration of psychology and theology. Grand Rapids, MI: Zondervan. Collins, G. (1988). Christian eopardize: A comprehensive guide. Heathmount, VIC: Word. Collins, G. (1993). The Biblical basis for Christian eopardize for people helpers. Colorado Springs, CO: Navpress. Corey, G. (2001). Theory and practice of counselling and psychotherapy. (6 th ed). Belmont, CA: Brooks Cole. Crabb, L. (1977). Effective Biblical counselling. Grand Rapids, MI: Zondervan. Eck, B. E. (1996). Integrating the integrators; An organizing framework for a multifaceted process of integration. Journal of Psychology and Christianity, 15, Ingram, J. A. (1997). Modern and postmodern issues in Christian psychology: An integrative transmodern proposal. Journal of Psychology and Theology, 25, 3, Johnson, S. (2001). One step closer: The implicit use of scripture in counselling. Journal of Psychology and Christianity, 20, Jones, S. L. and Butman, R. E. (1991). Modern psychotherapies: A comprehensive Christian appraisal. Downers Grove, IL: InterVarsity Press. Nelson, A. A. and Wilson, W. P. (1984). The ethics of sharing religious faith in psychotherapy. Journal of Psychology and Theology, 12, Richards, P. S. and Bergin, A. E. (1997). A spiritual strategy for eopardize and psychotherapy. Washington: American Psychological Association. Shafranske, E. P. (ed). (1996). Religion and the clinical practice of psychology. Washington: American Psychological Association. Tan, S. (1996). Religion in clinical practice: Implicit and explicit integration in E. P. Shafranske (ed). Religion and the Clinical Practice of Psychology. Washington: American Psychological Association. Tan, S. (2001). Integration and beyond: Principled, professional, and personal. Journal of psychology and Christianity, 20,

48 Appendix APPENDIX 2.2 Guidelines For Assessment Of Christian Counsellors (As used by the Christian Counsellors Association) 1) Apostles Creed - Can your applicant sign and defend a statement of belief in Jesus Christ? The question that arises for assessors of Christian Counsellors is to determine on a professional basis how Christian the applicant is, as well as how trained and expert they are as counsellors. This raises some difficulties!! The first way that CCAA has resolved to do this is to ask the applicant to sign a statement of belief in the Apostles Creed: As a Christian counsellor I believe that my faith influences counselling practice. I hold the historic truths of the Christian faith: I believe in God, the Father Almighty, creator of heaven and earth. I believe in Jesus Christ, God s only Son, our Lord, who was conceived by the Holy Spirit, born of the virgin Mary, suffered under Pontius Pilate, was crucified, dead and buried; he descended into hell. On the third day he rose from the dead; he ascended into heaven and sits at the right hand of the Father; from there he will come to judge the living and the dead. I believe in the Holy Spirit, the holy Christian church, the communion of saints, the forgiveness of sins, the resurrection of the body and life everlasting. Signed Date.. 2) Has your applicant studied the Bible in a systematic and formal manner resulting in a deeper understanding of the Scriptures? Formal Theological /Biblical Study The second way that CCAA has resolved this is to require all applicants to have studied a minimum amount (4 subjects) of Christian teaching through taking Theology/Bible subjects taught by accredited lecturers in approved tertiary-level colleges and institutions. The ideal is for Christian Counsellors to pursue their theological studies and gain certificates, degrees and diplomas in Theology/Bible so that the Christian component of Christian Counselling is comparable to the Counselling component in terms of knowledge, learning and experience. This raises the bar in terms of theological knowledge and gives greater opportunity for counsellors to become familiar with their faith through formal channels. It also ensures a minimum academic standard of Christian education for CCAA. The minimum requirement for CCAA applicants is to have successfully completed 4 semester subjects. These should be in foundational theological and biblical concepts such as Introduction to the Old Testament/New Testament, Doctrine of God/Jesus Christ/Holy Spirit, Exegesis of books of the Bible, the Gospels, Church History, N.T. Greek or Hebrew. Integration subjects that require a study of both counselling and theology together are not acceptable for this requirement. The idea here is that a person can express their identity and ministry as a Christian in a formal sense with evidence of depth and understanding. Counsellors are often members of pastoral teams and as such are required to have accrued knowledge of theological and historical principles of church issues, traditions and the reasons behind current practice. 46

49 Appendix 3) Does your applicant have integrity, credibility and good-standing in his or her own church or fellowship? Christian Standing Reference The third way that CCAA has resolved to assess an applicant s level of Christianity is to require a reference from a church leader as to their Christian character, life and spiritual growth of the applicant. On receipt of the reference a member of the committee will phone the referee to discuss issues raised in the reference. A form is provided in the appendices for those wishing to use it. It may be changed to suit the needs of the employing/accrediting body. (This form has been adapted from the CCAA Membership form for use in churches.) CONFIDENTIAL REFERENCE - CHRISTIAN STANDING This form supplies a reference as to Christian character, life and spiritual growth of the applicant named below. Applicant's name: Referee's Name: Referee s Address: Suburb: Referee s Telephone: Home Postcode: Work Mobile: 1. Referee s Faith Group/Church: Is it the same as the applicant s Faith Group/Church? If not, what is the applicant s Faith Group/Church? Where do they meet? How often? Please provide the name and contact details of a leader from that group. Yes/No 2. Referee s Position in own Faith Group/Church (member, attendee, YG leader, pastor etc): Have you known the applicant more than 12 months?... Yes/No In what capacity? 47

50 Appendix 3. What is your relationship to the applicant? Are you a relative? How? 4. What other contact do you have with the applicant? (i.e. minister/pastor/elder, work colleague, relative, friend etc.) 5. Do you have any concerns regarding the applicant s counselling or conduct which might prejudice their application as a Christian Counsellor? Yes / No / Decline to answer 6. Do you have confidence in the applicant s Christian integrity? Yes / No / Unsure 7. Do you consider you know the applicant s counselling/ therapeutic work well enough to make informed judgments about its nature and quality? Yes/No /Conditional/Unsure 8. How would you rate the applicant? a) On dealing with personal emotional or psychological issues: outstanding / good / average / below average/ poor/don t know b) On dealing with personal spiritual issues: outstanding / good / average / below average/ poor/don t know 9. How would you rate the applicant s ability as a counsellor/therapist? On emotional or psychological issues: outstanding / good / average / below average/ poor/don t know On spiritual issues: outstanding / good / average / below average/ poor/don t know 10. Does the applicant appear to know limits of his/her ability and training and make appropriate referrals? Yes / No/ Unsure 11. Is the applicant teachable and open? Yes / No/ Unsure 12. Does the applicant appear to have integrated his/her Christian faith with his/her counselling practice/training? Yes / No / Conditional / Unsure 48

51 Appendix 13. Can the applicant objectively evaluate his/her own work? Yes / No / Unsure 14. Would you refer clients to the applicant? Yes / No / Conditional 15. Do you wholly support this counsellor s application? Yes / No / Conditional 16. Can you confirm that the applicant is in regular fellowship with other Christians? Yes/No Please describe 17. Can you comment on the applicant s standing in the Christian community? 18. Can you comment on the applicant s personal Christian growth? 19. Can you comment on any other aspect of the applicant s ethical, moral or professional life that we would need to know before approving him/her as a Christian Counsellor. 20. Any other comments, questions or concerns? Signed: Date: Full name: 49

52 Appendix 4) Does your applicant integrate secular material with a Christian belief system, or Christian material with the body of research regarding counselling? Integration of Faith and Practice A fourth way CCAA has decided to assess an applicant s Christianity is through their ability to integrate their faith with their counselling practice. Some Christian Counselling training courses teach one particular method such as theophostic, Selwyn Hughes model, prayer counselling or Elijah House ministry, rather than give a broad theoretical framework to contextualise the counsellor s thinking. On the other hand professional counsellors trained in secular studies often have little opportunity to contemplate how they will incorporate their faith into their practice, if at all! Integration refers to the process of bringing two different disciplines together, in this case of combining counselling training and faith. True integration involves an examination of underlying philosophical beliefs, an investigation of theoretical understanding, a careful exploration of scripture, and a thorough reflection on practices to clarify a conceptual position which is not implicitly contradictory, but which also holds the paradoxes of real life (see attached article by Brown, 2002). Integration may happen in a variety of ways in the actual counselling situation: Explicit practices such as prayer, laying on of hands, use of the Bible, healing of memories through inviting Jesus into the situation, deliverance, using Christian symbols and rituals. Counsellors need to be able to defend their position when using these practices not only from a faith viewpoint but also from a clinical aspect. Implicit practices such as respecting their client s denomination or faith group, praying for their clients, working on their own Christian character, trusting in the Spirit s leading. Worldview: The way we integrate our faith and practice depends largely on our worldview which will influence our attraction or dislike of therapies. Counsellors must be sure and clear in their understanding of theology as it will impact on their counselling, for example, a theology of holiness will permeate a counsellor s approach, or a theology of suffering, grace or law. A counsellor s values will also impact their counselling, for example, right to life, religious freedom, greenpeace and so on. It is important to identify one s own values and be respectful of others values. (These notes are based on I. Brown s article [ Appendix 2.1]). 50

53 Appendix APPENDIX 2.3 Christian Ethos Statement (As signed by Clinical/Counselling Psychologists working in Dayspring Counselling Service) We understand from Scripture that we are made in the image of God. Although our rebellion against our Creator has caused disharmony, dysfunction and other consequences in individuals, families and society, God in Christ is restoring us to wholeness. This wholeness (shalom) will be complete when we are finally united with God. As humans entrusted with stewardship of the earth and ourselves, we hold responsibility for ourselves and our relationships and we work in partnership with God in this restoration process. In our working with people we value: Inclusiveness All people matter to our Creator and it is God s desire that all should know this love. We will provide a safe and non-threatening place for all to seek a greater understanding of God and the purposes for which they were created. Dignity The dignity of people rests in their creation in God s image and the possibility God has made for their re-creation through Jesus Christ. The services of [name of counselling service] are intended to enable clients to come to a full appreciation of their worth before God through their partnership with us. Compassion God is a God of compassion and mercy and we reflect that, as we make available to people all the resources at our disposal. Authentic Community God intends that we experience community as we share our life experiences of joy and struggle. We are made for relationship in God s image and know most fully what it means to be human in relationship with God and others. As all that we are and do suffers the consequences of sin, so community too needs to be remade by the grace of God. Excellence Excellence honours God and inspires people. Accountable stewardship of our resources, responsible management of our time and best counselling practice that is culturally sensitive will reflect this excellence. Accountability includes evaluation and critical review. Kingdom Perspective What [name of counselling service] is doing is only a small part of God s work in our community and the world. We will rejoice in the sharing of our ministry and welcome support and encouragement from others with similar objectives. 51

54 Appendix APPENDIX 2.4 A Reflection On Christian Counselling Ethics The intersection point between Christian theology and counselling practice starts with the question What is the right thing for the counsellor to do in this situation, given his/her commitment to Christian living? Quality Christian counselling requires more than Christian principles. It demands a deep, spiritual commitment to God, and to the persons God has committed into the care of the counsellor. Ethical principles that guide Christian behaviour have their foundation in the basic rules for living in human community, as expressed in the Old Testament s Ten Commandments. By contrast, the New Testament calls us to live beyond observing the letter of the law to discerning the spirit behind it. Jesus Sermon on the Mount offers deep insights to those who have ears to hear. Yet New Testament teaching does not directly address all the dilemmas of contemporary society, such as the debates over technological mechanisms for commencing and sustaining human existence. Indeed, many human predicaments, including some brought to counsellors, lie beyond the frame of recognised rules. The way can become very sticky outside the recognised frame of Christian ethics. Different people give different answers to these questions, hence the ideological conflicts within and across churches and societies. Foreseeing this, Jesus made a promise to his puzzled disciples: When He the Spirit of Truth is come, He will lead you into all the Truth. This suggests a spiritual journey for navigating the sticky, unmapped territory beyond the safety of agreed ethical principles. 20 th Century theologian Dietrich Bonhoeffer wrestled with the ethical contradictions of being a Christian and joining a conspiracy to assassinate Adolf Hitler. He could not get a liveable answer from the question What is the right thing to do here? Then a more profound question came to him, What is the will of God here? Answering this question for oneself requires a host of personal disciplines, such as attaining a clear understanding of the issues and forces that make the situation conflicted, ruthless honesty in discerning the layers of one s own motives, and an appreciation of the human proclivity to self-deception. Let us recall here Freud s haunting question: For what are your thoughts but the rationalisation of the conclusions to which you have already been led by your desires? Almost inevitably, there is a moral struggle between these conclusions and the will of God. Counsellors need to have a mature awareness of these issues, so they can guide clients, who are unlikely to arrive at a full answer without attuning themselves to the higher vision. Once a client understands these higher concepts, there is still more steps of progress to be made. 52

55 Appendix Capturing a picture of a Christ-honouring way forward and being able to follow through are two different things. Given the cross-pressures of relationship networks in which one s life is set, making the vision a reality is a challenge. So personal and skill development, and even social protection may be needed in the intermediate stages, as clients are assisted to make their new understanding a reality in their lives. Counsellors also need to be able to hear the still small voice amid the earthquake, wind and fire of clients tears, pleadings, threats, powerlessness and self-alienation. To retain spiritual acuity, counsellors need a sacred place within their minds and lifestyles. Here they can daily clear away the debris of emotionally stressed conversations, hold up each client in prayer, and pause reflectively for the light of God to filter through the tangles. Having too many counselling cases is a most dangerous threat to this process. Even with light and love of God s Spirit, counsellors and clients may have to walk a faith journey that leads through uncertainties, perhaps even the Valley of the Shadow of Death. But then journeying in near darkness is the essence of faith. 53