Observers' Perceptions of a Counselor's Treatment of a Religious Issue

How a counselor treats a client's religious beliefs may affect perceptions of the counselor. Participants (N =102) of either high or low Christian commitment rated a videotaped excerpt from counseling in which a client's religious belief was either supported, ignored, or challenged. Participants' religious beliefs did not affect participants' ratings of the counselor. Results suggested, however, that most college students expect counselors to support a client's religious beliefs or attend to psychological (rather than religious) beliefs rather than challenge a client's religious beliefs.     

Inclusion of Religious Behaviors and Attitudes in Counseling: Expectations of Conservative Christians

In this study of 118 religiously conservative Christians' expectations of counseling, participants were randomly assigned to 1 of 2 treatment conditions: a Christian counselor or a counselor whose religious beliefs were unknown. Participants rated their expectations for the counselor's attitude toward their religious beliefs and use of religious behaviors in counseling using the Behavior and Attitude Expectancies scale (C. Belaire & J. S. Young, 2002). Participants also rated their general expectations for counseling using the Expectations About Counseling: Brief Form (H. E. A. Tinsley, 1985). Results showed that participants expected both a Christian counselor and a counselor whose religious beliefs were unknown to be respectful and accepting of conservative Christian religious beliefs and values and to include multiple religious behaviors in counseling sessions. Participants had overall positive expectations of the counseling process.     

Brief Christian and Non-Christian Rational-Emotive Therapy With Depressed Christian Clients: An Exploratory Study

The current outcome study operationalized a brief “Christian” form of rational-emotive therapy (CRET) and compared the therapeutic efficacy of this treatment with a standard version of brief rational-emotive therapy (RET) with depressed Christian clients. Results indicated that both treatments were effective in reducing depression and automatic negative thoughts, while only the CRET reduced clients' irrational beliefs. No between-group differences were obtained for clients' perceptions of the counselor. Findings are discussed in terms of applied integration issues and the long-standing antagonism of rational-emotive philosophy toward religious beliefs.     

College Students' Perceptions of a Psychotherapist's Treatment of a Religious Issue: Partial Replication and Extension

A study of the influence of a counselor's treatment of a client's religious values, observers' religiosity, and their interaction on observers' perceptions of counseling (Morrow, Worthington, & McCullough, 1992) was partially replicated and extended. Religious beliefs were differentiated from religious values as determinants of observers' perceptions of counseling. Student observers (N = 148) viewed one of two videotaped counseling interactions in which a counselor either supported or challenged a client's religious values. Dividing observers into high and low levels of Christian belief did not result in their perceiving religiously supportive or challenging counseling differently. Dividing observers into high and low levels of religious values produced consistent differences in how they perceived religiously supportive and challenging counseling. Findings supported the theory that people with strong religious values perceive counseling differently than people with weaker religious values.     

Person‐Centered Counseling: The Culture Within

The variables most related to success in counseling outcome research are the client‐counselor relationship and the personal and situational resources of the client (extratherapeutic variables). When these variables are compromised, a “specificity myth” is endorsed purporting that there are specific treatments for particular groups of people. This myth is a direct result of a shift in focus from the client to the counselor as the expert who focuses on “doing” counseling rather than “being” a counselor. Person‐centered counseling cuts to the core of therapeutic success: the relationship of the counselor‐client and the utilization of the client's resources.     

Identifying Pretreatment Change

In this article the author addresses the possibility of pretreatment change as a viable first intervention for solution-oriented counseling approaches. Using the interview questions and format of Weiner-Davis, de Shazer, and Gingerich (1987), 82 clients were surveyed to ascertain if a change in their problem context had occurred between the time an appointment was made for counseling and the time they come to the first session. The results indicate that most of the clients can identify desirable pretreatment change with the assistance of a counselor. Bateson's (1979) “difference that makes a difference” and client expectancy are posited as explanations for the client's perceiving pretreatment change as significant.     

Conservative Christians' Expectations of Non‐Christian Counselors

In this study of conservative Christians' expectations of counseling, 100 participants rated their expectations of the behaviors and attitudes of a non‐Christian counselor. Results suggest that highly religious Christians expected more in‐session religious behaviors from a non‐Christian counselor than did moderately religious Christians. Both moderately and highly conservative Christians expected a non‐Christian counselor to display attitudes of acceptance and tolerance for Christian beliefs.     

THE USE OF ADVOCACY AND CONFRONTATION COUNSELING THE DISADVANTAGED

Middle-class counselors and disadvantaged clients appear to be alienated due to a basic difference in values. This alienation can be overcome by the counselor assuming the role of “social advocate.” Several examples are given to illustrate how social advocacy might be utilized. As the counseling relationship develops, and the client's trust and confidence strengthen, the counselor can begin to assert himself and confront the client concerning the unsolvable problems he presents as reasons for his unemployment and failure. Some differences exist as to counseling needs on the basis of sex and ethnic background. The confrontation program described would seem to be more effective with disadvantaged men than with disadvantaged women.     

Multicultural Counseling and Intrapersonal Value Conflict: A Case Study

The internal conflict between professional and personal values that counselors can experience when working with clients whose culture and values are different from their own is discussed. This is not a conflict between the counselor and the client, but is a conflict experienced within the counselor who is attempting to help resolve problems within the client's frame of reference, or worldview. A case study is presented that illustrates the senior author's experience in coping with a specific value conflict. It is suggested that as counselors become more proficient in multicultural counseling and more able to promote decision making from another's point of view, feelings of internal conflicts will decrease. Means of decreasing the likelihood of value conflicts are offered.     

God as immanent transcendence in Mark C. Taylor and John D. Caputo

This article aims at describing and evaluating Mark C. Taylor's and John D. Caputo's ideas about God as immanent transcendence. In the first part, the article provides a basic typology of immanent transcendence; the second and third parts present Taylor's and Caputo's philosophies of religion. It is shown that the two authors emphasize two different aspects of immanent transcendence which strongly affect their understandings of God. In Taylor, God is described in terms of imagination, while Caputo refers to God as an event. In the final section, the article then, for heuristic purposes, introduces a distinction between “pagan,” “Judaic,” and “Christian” interpretations of God as immanent transcendence, and argues that Taylor's God of imagination is more “pagan” than “Christian” and that Caputo's God of the event exemplifies a “messianic Judaism.” Here the article offers a few critical remarks as it attempts to develop an outline of a more “Christian” understanding of immanent transcendence.     

Broaching the Subjects of Race,Ethnicity, and Culture During the Counseling Process

The authors define broaching as the counselor's ability to consider how sociopolitical factors such as race influence the client's counseling concerns. The counselor must learn to recognize the cultural meaning clients attach to phenomena and to subsequently translate that cultural knowledge into meaningful practice that facilitates client empowerment, strengthens the therapeutic alliance, and enhances counseling outcomes. A continuum of broaching behavior is described, and parallels are drawn between the progression of broaching behavior and the counselor's level of racial identity functioning.     

Ethics in Case Conceptualization and Diagnosis: Incorporating a Medical Model Into the Developmental Counseling Tradition

In this literature review, the author focuses on several ethical considerations in case conceptualization and diagnosis, including diagnostic training and competence. Meeting the American Counseling Association's (1995) ethical standard for diagnostic training has several ethical implications for counselors, counselor educators, and supervisors. For counselors who might struggle with how to meet their ethical responsibilities in diagnosis but who want to remain true to their developmental counseling emphases, the author discusses some of their concerns, the implications of and possible approaches to this aspect of their work. Conclusion Yalom (2002) asked a poignant question of counselors in his book, The Gift of Therapy: “If you were in personal psychotherapy or are considering it, what DSM‐IV diagnosis do you think your therapist could justifiably use to describe someone as complicated as you?” (p. 5). This question and continued dialogue about the ethics and implications of diagnosis are essential aspects of diagnostic training. Yalom's poignant and deeply personal question seems especially appropriate for increasing a counselor's empathy toward the client's sensitivity and vulnerability during the diagnostic process. Counselor educators might ask how one remains true to a developmental model of counseling while adhering to the ethical and accreditation standards of teaching the DSM's medical model of diagnosis. Counselors may also question how to use diagnosis ethically and empathically. Seligman (1999) recommended that clinicians view the DSM as one of many important sources of information about a person. Furthermore, counselors should seek to incorporate diagnostic information into a holistic context, recognizing that a diagnosis does not reflect the totality of the client. Some counselor educators have advised students to integrate the DSM model into their work with clients rather than abandoning their developmental roots (Waldo et al., 1993). Some counselors may not actually put their diagnoses in writing; Seligman believed, however, that thinking diagnostically may assist counselors in determining the best approaches to help clients and to help clients help themselves. This clinical and ethical debate about how, and in fact, whether, to integrate the medical model of the DSM and the developmental origins and distinctiveness of counseling continues. However, the CACREP (2001) standards, managed care systems, and other forces have pushed counseling professionals toward a medical model by mandating counselor knowledge and use of the DSM. Whatever a counselor's stance and behavior on client assessment and diagnosis may be, the literature presented in this review and discussion seems to suggest a need for heightened sensitivity to, preparation for, and accuracy in all facets of client assessment, especially diagnosis.     

Why Are Self-Disclosing Counselors Attractive?

Despite much evidence that counselor self-disclosure tends to be favorably received by clients, it is unclear which component is more influential: the act of revealing personal information or the information itself, especially when it implies client-counselor similarity. Based on the social influence model, we contrasted, in a quasicounseling analogue, (a) counselors who disclosed personal material that was similar to the client's problem, (b) counselors who disclosed problematic but irrelevant information, (c) counselors who disclosed nothing, and (d) counselors whose similarity to the client was revealed by someone else. Results show no differential effects on participants' perceptions of the counselor, but postresearch structured interviews indicated that both the disclosures and the similarity information had a considerable impact on participants' experience as clients during the counseling session.     

The Self of the Counselor

The counselor generally finds more difficulty in examining his “self” than in looking at the self of other counselors or of clients. On the assumption that the best display of counselor self occurs during the counseling relationship, a number of counseling excerpts are examined in an attempt to illustrate the level of counselor freedom. Counselor freedom is viewed as being related to the ability of the counselor to establish an empathic relationship with the client, to his ability to operate within the client's frame of reference, and to his ability to be genuine and honest in his relationship with the client.     

Working Through Countertransference: Navigating Between Safety and Paranoia for a Client With Complex Trauma History and Borderline Personality Organization

The aftermath of complex trauma deeply impacts one's self-organization and interpersonal relationships, often resulting in clients who present to therapy with borderline characteristics and are typically labeled as difficult to treat. Further clinical complications with paranoid features may quickly place the therapist at a loss with respect to managing perceived and/or actual threats to client safety. Using psychodynamic theories, especially Kleinian understandings of psychosis and Winnicottian approaches to early disturbance and its impact on the emergence of self, this article provides a detailed case illustration that explores how a critical reflection of countertransference as “enactment,” “communication,” and “imagination” can help the therapist to understand the client's unconscious symbolic psychic struggles and to guide treatment selections in the therapy process.     

Epistemology and School Counseling

Because a counselor's interactions with his clients should be an out-growth of his philosophical commitments, he must grapple with certain epistemological questions: (a) Can human beings know the extramental world or merely their own ideas? (b) Is human knowledge a valid representation of the extramental world? (c) Can human beings reach agreement about the nature of extramental realities? The counselor can assume two possible stances. First, there is the “realist” position which states that there is an extramental world, we can achieve valid knowledge of it, and the knowledge of various observers can agree. Second is the “phenomenalist” position: There is an extramental world, but no one can achieve valid knowledge of it, nor can various observers easily agree regarding its nature. The realist counselor should help his client perceive his problem situation as it “really” is and as it appears to others. The phenomenalist counselor cannot do this instead, he can only try to enter the client's subjectivity and to help him deepen and enrich his unique perception of the problem situation.     

“Not with me you don't”: A story of narrative practice and dissociative disorder

This paper discusses issues relating to therapeutic practice based upon the narrative metaphor. A case of someone suffering the effects of Dissociative Identity disorder is used to illustrate the difficulties that clients can experience with the “expert” knowledge conception of therapy. The value of the “respectful” and “non-expert” emphasis of Narrative Practice emerges even when the therapist believes that he or she lacks expertise in the client's apparent “condition.” Three themes emanating from the case form the basis for the discussion: the client's experience of being recruited into accepting the diagnostic label of Dissociative Identity Disorder; the effects of being forced to accept a contract to eliminate self-abusive behaviour; and the therapist's dealing with a gun in the therapy room.     

EMPIRICAL COMPARISONS OF COUNSELOR ORIENTATIONS

The purpose of this study was to investigate counselor behaviors related to being “counseling oriented” in one's interaction with clients as opposed to being “placement oriented.” The levels of therapeutic conditions (accurate empathy, self congruence, unconditional positive regard, and intensity and intimacy of interpersonal contact) were all positively correlated with being counseling oriented (p<.01). The multiple correlation of the therapeutic conditions with being counseling oriented was .74 with accurate empathy accounting for the major portion of the variance. Further analysis of the frequency of specific counselor responses revealed that counselors who provide high therapeutic conditions, or those who are counseling oriented: (a) manifest a distinctly different pattern of responses; and, (b) are more active in the counseling relationship in terms of total responses.     

Empathy: An Integral Model in the Counseling Process

Expanding on a framework introduced by Carl Rogers, an integral model of empathy in counseling uses empathic understanding through 3 ways of knowing: Subjective empathy enables a counselor to momentarily experience what it is like to be a client, interpersonal empathy relates to understanding a client's phenomenological experiencing, and objective empathy uses reputable knowledge sources outside of a client's frame of reference. Across the counseling process, empathy is integral to treatment strategies and interventions.