A Critique of Theoretical Models

In How to acceleration community modify, Dr. Jay Adams (1986) does not confer-upon a mould of counseling per se. Instead, he prepares an anatomy, reconceive yet and sense 2 Timothy 3:16. The sense is confer-uponed definitively as the individual rule of delectconducive counseling from a Christian and orthodox tenor. One main imperfection in his effect is the lowerlying catechetical presupcollocation that individually Christian community utilizing the frameeffect he outlines can adduce a mode for counseling that results in what he calls delectconducive modify. Another ridiculous collocation held by Adams is the effect that modify is individually delectconducive if it is “toward God” (p. 6). While this is positively penny in commendations to deliverance and the orthodox troddenive to be a feedlihood surrender anteriorly God (NASB, Romans 12:1), smooth Jesus acknowledged that twain the just and the unjust feed lower some appraise of God’s condescension and utility (Matthew 5:45). It is unsustainconducive to arrest a collocation that unredeemed community are not conducive to watch God’s object and plan in sensibility and adduce some equalize of acceleration, in the tenor of counseling, smooth if it is not fully in alignment after a while God’s Word. I envy Adams standard and esteem on Scripture. In his magnitude, he confer-upons a examination of the Bible that is an adventitious resident of the Judeo-Christian earthexamination and esteem plan. Nevertheless, he does not apportion for elements of God’s fidelity to be discovered or evaluated from a perspective delayout of the pages of Scripture. Adams says that “if it is a fidelity that is requisite to counseling, it conquer be rest already in a purer conceive in the Bible” (p. 39). Honestly, one almost has to renounce subjective verityfulness to conceiveulate this sign of propose consequently the Bible individually does not harangue a lot of issues tackled in the sanative sessions today. I portent what would be Adam’s discontinuance for a client’s unmethodical and imprudent sexual addictive comportment. The earliest discontinuance would be to trodden them to the Bible verses that as a Christian, they already recognize. Another discontinuance would be to remind them that they should be lection the Bible and praying aggravate than constantly. In substantiality, if neither of those similarityes effect, then the nouthetic counseling similarity would terminate that a special is one whom God has harsh aggravate to their own “degrading passions” (NASB, Romans 1: 26) thus infringement familiarity after a while them. Logically, one could see and would infer that sexual addictive comportment is domiciled in an familiarity experimentation, hence once that is lowerstood, orthodox principles and catechetical lowerstandings should lower-gird the counselor’s similarity to accelerationing a counselee effect towards vigorous healthful after a while the scrape. According to Adams (1986), "…community must earliest hearkenken the gospel, estimate, and be saved" (p. 12). Seriously, this cannot be the earliest tread in a counseling mould. I estimate that it would be a desired appearance and that it could smooth be the best. Conversely, the counselor must as a special where he or she is in vitality. Furthermore, it may be that a sanative relation of duty must be built anteriorly the counselor smooth has an opening to preface the effect of a relation after a while Christ. In analysis, smooth though it sounds unspiritual to say, the counselor must confirm that some community are conducive to prescribe and feed courteous as non-Christian community. They may not end up going to Heaven, but we cannot oppose that some non-Christians feed seemingly fulfilled feeds. Dr. William Backus and Marie Chapian (2000) adduce a amiable orthodoxly established sensitive-comportment riches for trade after a while touch established concerns where sensitive awareness exists or is readily free in their magnitude Telling Yourself the Truth. In analysis, this congeniality prepares a amiable colloquy environing a Christian perspective relating a special’s self-worth. However, there are some basic imperfections in the mould of Christian counseling as confer-uponed by Backus and Chapian. It is not delectconducive to confer-upon the concept of "attitude" as if it individually involves cognition (p. 16). In analysis, Backus and Chapian adduces a very simplistic lowerestablished respecting triggers. It is uncertain that a counselor who effects after a while community compromised in addictive comportment and sexual brokenness concerns would coincide after a while Backus and Chapian’s etiology of self-hate. The most irksome phase of this mould is their effect that “misbeliefs are the trodden purpose of tender bluster and maladaptive comportment” (p. 17). This propose over demonstrates that Backus and Chapian do not lowerstand enunciateunsubstantial modees and that their sight relating the impending contact of childhood experiences is fruitless, at best. It is almost an sophism to terminate that the first unsubstantial representations, including touchs, which are the plea for the characterological product of a special, diction and socialization, are “caused by what we publish ourselves environing our circumstances” (p. 17). Smooth after a while such imperfections, it is coincided that Backus and Chapian’s mould is serviceable in a sensitive-behavioral tenor relating divers adult concerns. In collocationing their mould of counseling as aggravate embezzle than temporal rules, Backus and Chapian propound that "divers excusable philosophical investigations feel demonstrated that it is totally unrequisite to uncaggravate the childhood antecedents of exoteric comportments in aptop to modify them" (p. 25). However, there was no citation or allusion granted to muniment entity of such philosophical studies. Consistent after a while Adams, Backus and Chapian assign to the catechetical collocation that “Jesus taught that the fidelity has freeing power" (p. 181). However, Jesus in-effect said, "You shall recognize the Fidelity and the Fidelity shall set you free" (NASB, John 8:32). While Jesus was referring to His spoken expression, it is so relevant to recollect that according to John 1:1, Jesus is the Expression and the tenor of John 8:32 confer-upons Jesus as the whitish of the earth. Twain congenialitys aggravateemphasize the consequence of the Expression of God to the top of minimizing the consequence of a relation after a while Jesus. Backus and Chapian’s mould, as does Adams’ moulds, lapse defective in a concatenate of areas after a while scores of rationales. One area where the two counseling moulds are uneven is in effecting after a while trauma-established concerns. There is no compensation for fright-established trauma memories resulting in cross-grained planning which bypasses sensitive power. Further there is no compensation in either counseling mould for lowerestablished concerns where the etiology of a amount is domiciled in an kindness experimentation. Of order sensitive-behavioral rules are embezzle in trade after a while such concerns. However, it is uneven to terminate that the individual rule of treating kindness pathology is a focused trial towards changing one’s thinking mode. It is sensational that neither Adams nor Backus attempted to prepare a frameeffect for specialality construction when confer-uponing their counseling mould. Rather, they twain consume a protracted bargain of trial in established opposing the congenialitys and examinations of others. It would be desirconducive that evangelical authors would plug congeniality environing what constantlyyone in the Psychology opportunity is doing wickedness. Instead, it would be accelerationful to enunciate a supposition or mould of specialality and counseling that all Christian community could effect towards maturing and enunciateing. It seems monstrous to hold confer-uponing tenderly charged examinations opposing others at the charge of edifice our own Christian lowerstandings. References Adams, J. E. (1986). How to acceleration community modify: The four-tread orthodox mode. Grand Rapids, MI: Zondervan. Backus, W. & Chapian, M. (2000). Telling yourself the fidelity: Find your way out of degradation, misgiving, fright, inflame, and other spiritless amounts by applying the principles of misestimate therapy. Minneapolis, MN: Bethany House Publishers.