Leynes_J_Neff&McMinn_PartA

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Neff and McMinn Review Part A 1 Neff and McMinn Review Part A Jennifer Leynes Liberty University

Neff and McMinn Review Part A 2 Abstract This paper discusses the main ideas from chapters 1, 2, and 3 of Embodying Integration: A Fresh Look at Christianity in the Therapy Room by Megan Anna Neff, and Mark R. McMinn. By including a critique of the chapters, I highlight areas that I agree and disagree with which help to raise questions about how I can effectively work as a counselor and provide the best care for my clients. I incorporate theological implications into the information covered in the readings and discuss how they relate to my future work in counseling. The information in these chapters impacted me spiritually and this paper closes with a glimpse into how they have impacted my spiritual formation. By focusing on how things impact, inspire, and frustrate me theologically, I can put into words how the information contained in these chapters helped me to become more like Jesus.

Neff and McMinn Review Part A 3 Summary This paper will discuss the first three chapters of the book Embodying Integration: A Fresh Look at Christianity in the Therapy Room by Megan Anna Neff, and Mark R. McMinn. Chapter One is titled Lament - How do we make sense of the deep ashes in life? Chapter Two, Uncertainty, Meaning, and Enjoyment - Does anything make sense when the world is such a mess? and chapter three, Imaging God – What does my view of God have to do with my work as a counselor or psychotherapist? Chapter One delves into the intricate independence of grief, exploring its nuances, challenges, and therapeutic implications. It begins with poignant personal accounts like Pamela’s experience of traumatic loss and the insensitive handling of grief stages by a social worker. It reflects on the discomfort and distancing often associated with death and grief in society, underscored by Elisabeth Kubler-Ross’s groundbreaking work on grief stages. However, it critiques the potential objectification and oversimplification of grief stages, highlighting the need for genuine, person-centered support in times of loss. The importance of formal grieving is emphasized, acknowledging Kubler-Ross’s contribution while advocating for a relational approach that honors the fluidity of emotions (Neff & McMinn, 2020). This chapter draws parallels between the cultural attitudes toward complaint and victimhood and the disembodied nature of grief and healing. It challenges the notion of synthetic hope as a defense mechanism against the painful realities of loss, advocating instead for fearless grieving that allows for deeper engagement with life. This chapter underscores the significance of authentic, embodied grieving, as exemplified by individuals like Beth, who courageously choose lament over avoidance. It raises questions about the costs of not grieving and the cultural factors contributing to disembodied living, urging Christian psychotherapists to address these issues in their practice.

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Neff and McMinn Review Part A 4 The integration conversation starters invite reflection on personal and professional attitudes toward grief and offer a framework for fostering embodied, wholehearted living in therapeutic settings (Neff & McMinn, 2020). Overall, this chapter provides a rich tapestry of insights into the multifaceted nature of grief and the profound impact of relational support and spiritual integration in the healing journey. Chapter two explores the intricate process of human meaning-making, drawing attention to the distinctions between global meaning-making systems like religion and situational meaning-making systems. Its primary focus is on Christianity as a global meaning-making system, and highlights its core tenets like the triune God, Scripture, sin, atonement, and hope in heaven. However, it acknowledges the vulnerabilities within these beliefs, particularly the debates around the inerrancy of Scripture and interpretations of key doctrines (Neff & McMinn, 2020). Chapter two provides strategies for cultivating mindfulness and presence in daily life, including practices like centering prayer and mindful eating. It shares personal anecdotes to illustrate the challenges individuals face in reconciling faith with doubt, emphasizing the importance of presence and acceptance rather than attempting to impost doctrinal certainty. Furthermore, chapter two explores the biblical concept of “hebel”, and the invitation to find joy and gratitude in life despite its uncertainties. It discusses the burgeoning interest in gratitude within psychology and theology, linking it to the Christian concept of grace and the acknowledgment of life’s gifts as expressions of divine love. This chapter discusses gratitude uncertainty, practicing gratitude, and being fully present to experience the richness of life and God’s provision, even amidst its fleeting nature and inherent challenges (Neff & McMinn, 2020). Chapter three revolves around the themes of self-offering, relationality, burnout among helping professionals, the concept of buffered selves and porous selves, and the importance of

Neff and McMinn Review Part A 5 rest and Sabbath in combating burnout and prompting spiritual well-being. Chapter three explores theological, psychological, and practical dimensions of self-offering, relationality, burnout, and rest, offering insights and strategies for fostering a more integrated approach to personal and professional well-being. Drawing from Christian creation narratives, the concept of the image Dei is explored emphasizing humanity’s creation out of God’s abundance rather than need. This self-offering nature of God invites humans into non-coercive, generous relationships with one another and with the divine, reflecting God’s delight in humanity (Neff & McMinn, 2020). The discussion extends to burnout among helping professionals, identified through emotional exhaustion, depersonalization, and reduced personal accomplishment. This chapter discusses the importance of rest and Sabbath in combating burnout and promoting spiritual well- being. Sabbath is presented as a deliberate resistance to the culture of grasping and productivity, inviting individuals to embrace embodied rest and connection with God, others, and nature. Neff and McMinn (2020) share personal reflections and practical suggestions for integrating rest and Sabbath into daily life, acknowledging the challenges of balancing professional demands with self-care. They invite readers to reflect on their views of God, rest, and the pursuit of balance in promoting overall well-being. The contrast between buffered selves and porous selves is discussed here, highlighting the shift from a modernist, self-contained view of the individual to a more relational understanding influenced by contemporary neuroscience. Porous selves emphasize interconnectedness and mutual influence, challenging the notion of self-contained autonomy (ACA Code of Ethics, 2014). Reflection The information in Chapter One provided a comprehensive exploration of grief from multiple perspectives, providing valuable insights and practical implications for counselors and

Neff and McMinn Review Part A 6 individuals alike. This chapter offers profound insights into the complex nature of grief, drawing from personal experiences, psychological theories, and cultural observations. Neff and McMinn (2020) delve into the emotional, spiritual, and relational dimensions of grief with sensitivity and depth. A critique of the application of Elisabeth Kubler-Ross’s grief stages is particularly noteworthy. It highlights the potential shortcomings of using a linear model to understand a nonlinear deeply personal process like grief. This critique adds nuance to the discussion and encourages a more person-centered approach to supporting individuals in grief. The integration of spiritual and psychological perspectives on grief is commendable. Chapter One explores the role of lament and relational engagement in the healing process, emphasizing the importance of addressing both the emotional and spiritual aspects of grief in therapeutic settings (Entwistle, 2015). The reflection on cultural attitudes toward grief and victimhood adds depth to the chapter. By examining how societal norms shape individuals’ experiences of grief and healing, the chapter invites critical reflection on the broader cultural context in which grief occurs. The integration conversation starters provide practical prompts for counselors to reflect on their attitudes and approaches to grief counseling (Hawkins & Clinton, 2015) . They encourage counselors to consider their relational style and cultural context, offering opportunities for personal and professional growth. The inclusion of personal narratives adds authenticity and emotional resonance to the discussion. By sharing stories of individuals navigating grief, this chapter makes the topic relatable and highlights the importance of empathy and presence in supporting those who are grieving. I agree with the critique of linear grief models because they oversimplify the complex and nonlinear nature of grief. Greif is a deeply personal and multifaceted experience that cannot be neatly categorized into discrete stages, and attempting to

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Neff and McMinn Review Part A 7 do so may fail to capture the individuality and variability of the grieving process. The emphasis is on relational presence in supporting individuals who are grieving because genuine human connection and empathy are essential for healing. Sitting with someone in their grief, listening without judgment, and offering companionship can provide immense comfort and validation during times of profound loss and sorrow. I agree with the integration of spiritual and psychological perspectives on grief because it acknowledges the spiritual nature of human experience. Grief often involves existential questions, spiritual struggles, and the search for meaning, which can benefit from both psychological interventions and spiritual support (Entwistle, 2015). The importance of embracing grief rather than avoiding or suppressing it is also something that I agree with. Acknowledging and processing grief is essential for healing and growth. Suppressing grief can lead to prolonged emotional distress while embracing it allows individuals to honor their loss, express their emotions, and ultimately find meaning and acceptance in their experience. Lastly, I agree with the critique of disembodied living and authentic forms of hope because they disconnect individuals from their emotions, bodies, and lived experiences. Authentic grieving requires a willingness to engage fully with one’s pain, vulnerabilities, and uncertainties, rather than seeking quick fixes or distractions from discomfort. Overall, these points emphasize the importance of honoring the complexity of grief, fostering genuine human connection, integrating spiritual and psychological dimensions, and embracing the full range of emotions and experiences that accompany loss and bereavement (Hawkins & Clinton, 2015) . After chapter one, there are many new questions that I have. How can counselors strike a balance between providing structure and support in the grieving process without imposing rigid

Neff and McMinn Review Part A 8 models or timelines? What specific strategies or techniques can be employed to cultivate relational presence and genuine empathy when supporting individuals who are grieving? What role does self-care play for counselors in navigating their emotional responses and vulnerabilities when working with clients who are grieving? How can society shift its attitudes and approaches towards grief to move away from the culture of complaint or victimhood towards one of authentic engagement and support? These questions reflect a deeper curiosity about the complexities of grief, the role of therapy and spirituality in navigating loss, and the broader cultural context in which grief is experienced and understood. Some theological implications from chapter one are the role of lament, relational dimensions, integration of faith and practice, and embodied living. In terms of my future as a counselor, these theological implications suggest the importance of integrating faith, spirituality, and cultural critique into my practice. They invite me to consider how theological concepts can inform my understanding of human suffering and guide my approach to counseling clients dealing with grief and loss. Additionally, they encourage me to cultivate a relational and spiritual perspective that acknowledges the interconnectedness of mind, body, spirit, and community in the healing process. One idea that I can apply from the information in Chapter One is the importance of embracing lament as a therapeutic tool in my future counseling practice. I can incorporate this by normalizing grief and suffering, creating a safe space for expression, facilitating lament, validating feelings, encouraging relational engagement, integrating spiritual resources, and advocating for cultural change. By embracing lament as a therapeutic tool, I can empower my clients to navigate their grief and suffering with greater resilience, meaning, and hope.

Neff and McMinn Review Part A 9 When it comes to the main ideas discussed in chapter two, there are things that I agree and disagree with. I agree with the emphasis on present and mindfulness encouraging individuals to cultivate mindfulness and presence in daily life to promote emotional well-being, reduce stress, and enhance overall quality of life. I do disagree with some individuals finding an emphasis on mindfulness and presence incompatible with their religious beliefs or personal philosophies. When it comes to embracing gratitude and enjoyment, I agree that cultivating gratitude and finding joy in life’s simple pleasures can contribute to greater happiness, resilience, and overall well-being. Gratitude practices have been empirically linked to positive outcomes such as improved mood, enhanced relationships, and better physical health. I do disagree with the critics who argue that excessive focus on gratitude overlooks legitimate sources of suffering and injustice in the world. Overall, while the emphasis on presence, doubt, gratitude, and theological openness may resonate with some individuals as pathways to spiritual growth and well-being, others may find aspects of their ideas incompatible with their beliefs or values. Ultimately, the evaluation of these ideas depends on the individual perspectives, religious backgrounds, and personal experiences (Hawkins & Clinton, 2015) . New questions that I have after reading chapter two are how do different religious and spiritual traditions approach the concepts of presence, doubt, and gratitude, and what practices do they employ to cultivate these qualities? How do individuals navigate between maintaining faith in the face of doubt and uncertainty, particularly within religious communities that prioritize doctrinal orthodoxy? How do individuals reconcile the pursuit of gratitude and enjoyment with the realities of suffering, injustice, and existential angst, especially within the context of religious or spiritual belief systems? Several theological implications emerged from the readings. Dynamics of faith and doubt, integration of mindfulness and spirituality, theological pluralism

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Neff and McMinn Review Part A 10 and openness, and theology of gratitude and enjoyment. In terms of my future as a counselor, these theological implications can inform my practice in several ways. By cultivating reflective practice, creating space for exploration, integrating spiritual practices, and emphasizing resilience and meaning-making, I can enrich my work with clients, fostering deeper connections and supporting their spiritual well-being. Incorporating these theological insights into my future counseling practice can be achieved by creating a welcoming environment, active listening, and empathetic understanding, integrating spiritual practices, facilitating meaning-making, engaging in collaborative theological exploration, cultivating gratitude and resilience, and continuing education and self-reflection (Yetunde, 2019) . By applying these strategies, I can create a counseling practice that honors the spiritual dimensions of human experience, supports clients in their search for meaning and authenticity, and fosters spiritual well-being across mind, body, and spirit. Chapter three discusses the recognition of burnout components, I agree with the identification of emotional exhaustion, depersonalization, and reduced personal accomplishment as components of burnout among helping professionals align with established research in psychology and counseling. These dimensions provide a comprehensive framework for understanding and addressing burnout in these professions (Neff & McMinn, 2020). While I do agree with the buffered self vs. the porous self, I feel that it is important to discuss the fact that some individuals may still find value in maintaining boundaries and practicing self-care as a means of preventing burnout. The notion of the porous self, while emphasizing interconnectedness, might overlook the importance of personal boundaries and autonomy in maintaining psychological well-being (ACA Code of Ethics, 2014). While this chapter provides valuable insights into burnout, self-care, and spiritual well-being, it could benefit from a more

Neff and McMinn Review Part A 11 nuanced consideration of individual differences and empirical evidence to support its claims. Acknowledging diverse perspectives and incorporating research-based recommendations would strengthen the overall argument and its applicability to mental health professionals. Several theological implications emerge from chapter three, and they have significant relevance to my future as a counselor. The image of God and human dignity, rest and sabbath, relationality and community, vocation and calling, ethical reflection, spiritual integration, and grace and hope are the ones that stand out to me. Overall, these theological implications offer a rich framework for understanding my role as a counselor, shaping my professional identity, and guiding my practice in ways that are ethical and spiritually attuned to the needs of my clients. By integrating these theological insights into my counseling approach, I can cultivate a deeper sense of purpose, connection, and effectiveness in my work as a counselor. To apply these ideas to my future counseling practice, I can embrace a spiritual approach, prioritize self-care, foster authentic relationships, integrate spiritual resources, engage in ethical reflection, cultivate hope and resilience, and collaborate on goal sitting. By applying these ideas to my future counseling practice, I can create an inclusive therapeutic environment, affirming, and responsive to the diverse needs and experiences of my clients, while also drawing on theological insights to embrace the depth and efficacy of my interventions (Yetunde, 2019) . Spiritual Formation The information provided in chapter one emphasizes the importance of integrating spirituality, particularly a relationship with God, into the counseling process. This information helped me focus more on my relationship with God by understanding lament as a spiritual practice, recognizing God’s presence in suffering, finding meaning in spiritual encounters, and valuing relational forcefulness. The insights provided serve as a reminder of the transformative

Neff and McMinn Review Part A 12 power of spiritual engagement and relational connecting in the counseling process, ultimately helping me focus more on nurturing and deepening my relationship with God (Yetunde, 2019). Spiritually, Chapter Two impacted me in different ways. It has deepened my reflections, increased my awareness, and expanded my understanding. The impact of this information involved a combination of intellectual stimulation, emotional resonance, and practical inspiration as I engaged with the theological themes and insights the book presented. The information presented in this chapter evoked a range of emotional responses, from inspiration and validation to frustration and emotional resonance (Yetunde, 2019). These emotional reactions serve as valuable cues for further reflection and exploration of my own beliefs, values, and spiritual path. Chapter three has contributed to my growth in becoming more like Jesus in several ways. Embodying generosity and self-offering, practicing sabbath rest, developing relational sensitivity, cultivating balance and reflection, and living out Christian values. By internalizing and applying the insights gleaned from the information provided, I have taken a significant step toward embodying the values and character of Jesus in my personal and professional life. Engaging with theological insights on selflessness, Sabbath rest, and relational empathy has transformed my character, aligning it more closely with the compassionate and sacrificial nature of Jesus. Prioritizing generosity, fostering authentic connections, and embracing rest as a spiritual practice mirror Jesus’ teachings and example. By integrating these principles into my counseling approach, I emulate Jesus’ love, empathy, and humility, fostering healing a growth in others. This journey of spiritual growth and professional development reflects a deepening commitment to embodying the values and virtues of Jesus Christ in every aspect of my life and practice (Yetunde, 2019).

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Neff and McMinn Review Part A 13 References American Counseling Association. (2014). ACA 2014 code of ethics . ACA 2014 Code of Ethics. https://www.counseling.org/resources/aca-code-of-ethics.pdf Entwistle, D. N. (2015). Integrative approaches to psychology and Christianity, third edition: An introduction to worldview issues, philosophical foundations, and models of integration. Wipf and Stock Publishers. Hawkins, R. E., & Clinton, T. E. (2015). The new Christian counselor . Harvest House Publishers. Neff, M. A., & McMinn, M. R. (2020). Embodying integration: A fresh look at Christianity in the therapy room. InterVarsity Press. Yetunde, P. A. (2019). I know I’ve been changed. Navigating Religious Difference in Spiritual Care and Counseling , 235–250. https://doi.org/10.2307/j.ctvwrm4c3.17

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