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NEFF AND MCMINN REVIEW ASSIGNMENT: PART B 1
Neff and McMinn Review Assignment: Part B
Kyleen Oldham
Liberty University
August 15, 2021
NEFF AND MCMINN REVIEW ASSIGNMENT: PART B 2
Abstract
In the chapters 3-6 and the final conversation of ‘
Embodying Integration: A Fresh Look at Christianity in the Therapy Room by Neff and McMinn, there is a conclusive discussion of appropriate strategies to safely communicate scripture in Christian counseling. An extensive look into functions of cultural adaptation with uses of scriptural metaphors is presented as well as the possible roadblocks along the way. Taking scripture through a roller coaster of adaptations in metaphorical analogies to tie together conceptual arches essential for a believer highlights a lot of inconsistencies a follower of Christ may not have been aware of to exist. Also, an elaborate dissection of approaches that could hinder and help a client and how this is important to grasp in counseling is discussed as perceptions from individual to individual will always be unique based on lived experiences and cultural background and diversity. The promise of being able to listen and accept a client's reading of scripture and also find means to adapt and transform their negative fixations to something positive without imposing personal beliefs is a delicate dance that is integral when in tough therapeutic relationships with troubled clients. Throughout this paper is an examination of tricky situations and strategies to navigate them with the word of God implementing such and not the therapist, thus avoiding ACA Code of Ethics violations, and how to successfully treat a diverse clientele while doing so as a Christian counselor.
NEFF AND MCMINN REVIEW ASSIGNMENT: PART B 3
Summary
When discussing the unique nature of each individual client, the text states, “narrative doesn’t form in a vacuum (personal or theological). It is formed within a complex interface of interpersonal relationships, cultural and social location, community influence, and so forth” (Neff
& McNimm, 2020, p. 212). This is the introduction to three chapters expanding on the impact scripture can have on each individual client due to unique interpretations based on diverse personal lived experiences. The text explains how in regards to Christians, there is a creation of self through “interwoven stories of self and the Chrisian gospel” (Neff & McMinn, 2020, p. 215). This concept becomes elaborated to the reader as a means of highlighting the individual nature of
each clinical session being a different journey with the client as through personal understanding comes different interpretations of scripture itself. The bible is made to be a text that is adaptable across the ages and has the flexibility to have different interpretations and through centuries different metaphors to express the basic story arc are played out to be most applicable to the audience of the time. With this being summed up, there is simply a “diversity of theology represented in the Christian tradition and an appreciation of the complexity that emerges when our social context intersects with our attempts to understand the mysterious truth of the atonement” in reference to New Testament theology (Neff & McNimm, 2020, p. 218). This is the most essential concept to grasp in the Christian Gospel. The most essential example of metaphorical translation of scripture comes with the reference to the theologians' understanding of the sense of atonement through cultural relevance of the times. Three primary models include the idea of the “cosmic battle” where Christ conquered “evil, sin, and Satan” (Neff & McMinn, 2020, p. 222). This is further dissected as also
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NEFF AND MCMINN REVIEW ASSIGNMENT: PART B 4
being a sort of “ransom” paid for the likes of mankind by Christ’s sacrifice. This therapy is dubbed in the text “Christus Victor/Ransom Theory”. The next theory laid out, “Moralistic Theory”, delves into the idea of Christ being Obedient to God and accepting death as a display of God’s agape love for mankind. This enhances the construct of repentance and thus brings about a “moral transformation” with a subjective model of atonement reflecting on God’s love and the residual transformation of an individual’s spiritual walk in life (Neff & McNimm, 2020, p. 223). As time developed into the twelfth century with the concept of chivalry being a cultural construct, the idea of atonement went into the sense of choosing “satisfaction over punishment” and this thus demonstrated Christ’s obedience to his father in life and thus following through with
his death on the cross (Neff & McMinn, 2020, p. 223). Distortions of the theological models are something that is inherent to encounter. Conceptions of child abuse was a common narative distortion admist certain other factors when discussing the scriptural passage of atonement. Other distortions include the idea that God is complicit in violence, which contradicts the biblical narrative of a loving creator. This distortion is at risk of putting an emphasis on the individual and their sin and perpetuating violence. There is also a distoritin that exists in regards to an abstracted model of the atonement that could create a divide between salvation and ethics of the time. Then there is the influx of emphasizing a wrathful God and judgemental God, and another distortion where God is demanding justice and Christ is a pawn satisfying the demand of his father. (Neff & McMinn, 2020, p. 225)
The text further discusses means to fix faltered narratives in scriptural metaphors through strategic means. The conceptual construct of the penal substitutin theory of atonement allows for language of a wrathful God and the idea of a transactional ransom misguided with the ideology of child abuse is able to cause a fluxuating where a model can shine a much more favorable light
NEFF AND MCMINN REVIEW ASSIGNMENT: PART B 5
on Christ’s sacrifice and emphasize the love put forth through sacrifice to fulfill such a punishment rightfully deserved upon mankind (Neff & McMinn, 2020, p. 228).A nonviolent view of atonement would emphasize the concept of Christ being drawn into a world full of sin and thus made into this sin by his father’s design. This was then adequate to a nonviolent display on the cross instead of acting in defense and instead took on mankind's sin and self-sacrifice. This
is essentially a display of the reward received through salvation in Christ’s sacrifice and is also a display of love upon all individuals who may be victims of oppression and violence to give them that light in the darkness through Christ (Neff & McMinn, 2020, 232). A key notation of a true Christian therapist derived from the text was replicated as one who would communicate, “a deep commitment to belong with the client inside the muddled mess
of sin, pain, and darkness, similar to how Jesus entered the world’s darkness and suffering and taking it all in” (Neff & McMinn, 2020, p. 241). A deep dive thereafter into the client's perception of God and his image is integral into understanding the relative feelings of shame, vulnerability, attachment, etc. that are tied into this unique conception the client has. The self reflection that is derived from this is significant in relative nature to individual sinfulness and thus
resulting guilt. The essential nature of grasping this conceptually as the therapist is what allows there to be an unraveling of how projected relative conceptions of important concepts like shame and guilt are developed is an important means to have when working towards a change in the theological conception and bringing about an idea of security and empathy into the relationship with the image of God and allows hope to be found (Neff & McMinn, 2020, 255). The next key point of mentioning is the concepts of “mission” biblically and how it is very varied in ideology. When looked at in the light of “soteriology”, mission is seen as a means of bringing others toward salvation vs. the “ecclesiology” which is an emphasis on church
NEFF AND MCMINN REVIEW ASSIGNMENT: PART B 6
expansion. Thus, when mission is derived in the nature of God it is showing how God is “oriented toward the world” (Neff & McMinn, 2020). This promotes the ideology that mission is dualistic in functioning and allows the idea of the self to be essential as God is love and Christ is what and how it was proclaimed. God is thus already “engaged in mission to the world” as God is
working alongside us in life. With this being said, God can be trusted to already get at work in a client’s life and transition them towards a sense of wholeness. As a therapist we are to simply come alongside the holy work already occurring in the client through God’s redemptive nature (Neff & McMinn, 2020, 283). The essential concept rests in the consistent presence of God in our lives for us as Christians to lean on in suffering and brings a sense of rest through the presence of God’s cohesive love through all moments in life. Though there are the painful and difficult moments, there are also moments of human thriving that also need to be addressed and embraced through life’s journey. God remains steady and strong and persists which brings a sense of safety (Neff & McMinn, 2020, p. 314). Experiential living is an essential concept as to living in the moment in a
sense or living moment to moment and constantly being aware of the present through all bodily perceptions and sensations and finding wholeness in the self (Neff & McMinn, 2020, p. 335).
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NEFF AND MCMINN REVIEW ASSIGNMENT: PART B 7
Reflection
Distortions
When addressing the idea of individual perception in adaptability in scriptural meaning there is the term that is discussed called, “availability heuristics”. This is in sense the ability to make sense of the world that is too complex to have a simple explanation through these shortcut means of already programed heuristics that can provide means of explanation instead of actually immersing oneself into the complexity of the matter (Nef & McMinn, 2020, p. 233). This sort of cognitive organization of experiences to simplify matters brings about a lot of distortions along with it. This is where understanding the clients narrative and culture is essential to fixing such distortions, so that an origin to these distortions is understood and thus a plan can be laid out to best get around these cognitive distortions of scriptures with healthier conceptions supplemented in its place. Scripture and Metaphors
When discussing the use of scriptural metaphors in therapy, “problems quickly arise when metaphors are misappropriated. When a metaphor is extended beyond what appears to be its original contextual boundaries, it becomes distorted and may lead to some unfortunate conclusions” (Beaton, 2001). When sifting through the appropriate means of incorporating scriptural metaphors, “there is a wrong use of God’s word and a right one. If this confidant does not acknowledge or validate my feelings, perceptions, experiences, they are not safe nor caring of my situation” (Monroe, 2005).This causes concerns that are beneficial to be aware of when dealing with clients stuck in certain theological narratives where elements can be addressed to counter such narratives such as the seriousness of sin, the radical forgiveness of god provided
NEFF AND MCMINN REVIEW ASSIGNMENT: PART B 8
through his son he sent to replace our punishment, the vulnerability that God presents himself as, the justice of God counter played by the aspect of love involved in the atonement, as well as the unification of love and holiness upon the cross (Neff & McMinn, 2020, 227). This also highlights the concern that, “The most dangerous is to read into the metaphor an idea that is foreign to the gospel” (Beaton, 2001). This sort of manipulation of scripture can be powerful and with false information from a therapist’s distribution of such manipulated material results in breaches of the ACA Code of Ethics. A stated in ACA Code of Ethics (A.4.d.), a therapist must, “Demonstrate respect for the spiritual, religious, existential, and cultural values of those they serve and do not impose their own personal values and beliefs on those served” (American Counseling Association, 2014). This means that manipulating scripture to appease a personal gain on the therapists part, but is not biblically sound or supportive, is violating this code. When discussing the use of metaphors to drive points in Christian counseling, “we ought to distinguish between metaphor as a figure of speech and the mental event, the engagement that transforms the individual. If biblical metaphors are to become part of our language, contribute to the manner in which we interpret our world, and even engage and transform us, they in part derive meaning from the world in which we live” (Beaton, 2001). Metaphors are essential for connecting clients to scripture, and in that sense, “ a client can strengthen his or her self-concept or self-
image. For instance, you may guide your client to reflect on the following biblical metaphors: I am
a child of God
(1 John 3:1); I am a new creation
(2 Cor. 5:17); I am God’s masterpiece
(Eph. 2:10); and I am more than a conqueror (Rom. 8:37). These biblical truths in the form of metaphors can help your client gain confidence and strengthen his or her self-concept or self-
image” (AACC, 2020). Metaphors and Cultural Adaptation
NEFF AND MCMINN REVIEW ASSIGNMENT: PART B 9
When analyzing the ACA Code of Ethics, as stated in (A.4.e.), there is a need to, “understand culture and its function in human behavior, community, and society, recognizing the strengths that exist in all cultures. Spiritual care professionals and providers should have an acknowledgement of cultural competence particularly of persons they serve, and are able to demonstrate sensitivity to that culture and to the differences among people and cultural groups” (American Counseling Association, 2014). This is followed through with in relation to scripture as, “All clinical care happens within and across cultural and relational contexts. Clinicians consider matters of culture, current events, history, relational attachments, and transference to name a few when determining the most effective interventions. The therapist using the Scriptures will want to determine how these factors influence the types of passages that may be most effective
and the means by a brief overview of client factors leading to greater success in treatment with bibliotherapy” (Monroe, 2005). The essence of the essentiality of the full comprehension of individual clientele’s cultural background is what inherently shapes the clients’ individual understanding and interpretation of the bible and biblical scripture in independently unique ways and must be taken into accountability to provide proper treatment and proper use of metaphorical understanding to heal either distorted biblical cognitions or provide the most appropriate metaphorical depiction to accurately drive a biblical concept in scripture most soundly in each individual client’s mind. Imagery Use in Metaphors
When discussing scripture in Christian counseling it is further elaborated as, “this means that truth, and our understanding of truth, is not limited to abstract and universal statements but rather comes clothed in cultural particularity, metaphors, and imagery” (Neff & McNimm, 2020, p. 220). The essential nature of imagery to enhance a metaphor and adapt given aspects to
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NEFF AND MCMINN REVIEW ASSIGNMENT: PART B 10
different cultures is a unique tool that has been harnessed over the centuries. When dealing with metaphors, especially from a multicultural diverse nature, there is a delicate nature to incorporating appropriate imagery to best convey scriptural messages to the asaid culture. When doing so, “a caution concerns the issue of coherence. Do the primary metaphors that are often propagated today as defining or describing the activities of the people of God cohere with Scripture’s explicit ethical and character admonitions? For example, does the use of warfare imagery and the sometimes resultant ‘take no prisoner mentality’ cohere with the frequent admonitions to gentleness, kindness, compassion, and love?” (Beaton, 2001).
“Metaphors can have universal themes that may appeal to clients of all cultures. For example, wounds, scars, a journey, storms, and seasons
are metaphors that can be easily used with people from various backgrounds. However, counselors must be mindful that metaphors may also be culturally-bound. Therefore, using culture-specific metaphors in a multicultural counseling
setting takes skills and knowledge about a client’s culture” (AACC, 2020). “A good story evokes feelings and images, textures, and colors that connect us to the story’s subject and message, and thus, changes our own experience” (Monroe, 2005). “Behind each image we have examined is the
“literal language” of the identity and devotion of the people of God to the purposes of God in the world. But each image also moves the audience beyond literal speech and engages them in a profound way with the potential to shape them” (Beaton, 2001).
Ripping the Curtain - Humanizing God
There is an important concept to be addressed when understanding the relation to God and mankind. Simply put, before Christ God was seen as at the temple and for man to meet him there; however, upon Christ’s sacrifice and resurrection that “curtain in the temple was ripped” allowing there to be an extensive presence of God that is personal in our day to day lives with us
NEFF AND MCMINN REVIEW ASSIGNMENT: PART B 11
(Neff & McMinn, 2020, p. 323). Another important idea that is often overlooked relative to the ripping of the curtain is the concept of the Holy Spirit in the trinity as a means of an active presence in mankinds’ lives. In this sense the metaphor of the “flickering flame” as its presence defined as “never predictable enough for mathematical description” highlights the essence of the Holy Spirit’s constant work in
our lives (Neff & McMinn, 2020, p. 328). Both these constructs produce an essence of consistent spiritual guidance and a support of a lack of abandonment in one’s spiritual journey. Even from a therapist’s perspective, the essence of the Holy Spirit is presented as, “sustaining us and communicating our behalf because -
as every experienced psychotherapist understands - words are often not enough” (Neff & McMinn, 2020, p. 330). This brings an insinuation of consistent guidance and is even expressed as, “God's presence can not be reduced to our ideas, words, theologies, and theories. This is an active presence, an experiential, moment-by-moment presence. God’s Spirit is moving with us, lighting our way” (Neff & McMinn, 2020, p. 329). This active presence is what carries the therapist and the client from moment to moment and fills the empty voids words alone leave in the therapeutic environment. Mission and Counseling
There is the mission of God to save the individual through love as well as connecting the relationships formed through sharing of the gospel to help others find the missing fullness in their
own life that Christ offers. This can be adapted as an element of the church or seperate from such.This concept of missing is summarized as, “we are not recruiting for God, but God is moving forward into a world that God loves deeply”, thus concluding the very character of God is
missional (Neff & McMinn, 2020, p. 271-274). The discussion of an “I-Thou” connection is
NEFF AND MCMINN REVIEW ASSIGNMENT: PART B 12
addressed which emphasizes the encounters that can exist amidst humanity due to God’s pre-
existing I-Thou encounter that allows mutual recognition. This allows for the concept of mission to be reoriented from something that is done into a way of simply being in orientation to another, to existing alongside the same presence of Christ with the client (Neff & McMinn, 2020, 284). In Christian therapy there is the desire to acknowledge the presence of Christ in therapy and to hone
in on that concept to yield better results in the therapeutic relationship in sessions. Rationalizing the Chaos Humans tend to need an explanation and laid out understanding of the chaos of the world,
especially when tied to an all-loving supreme God in the Christian context. A mention of the “just-world assumption” seems in essence a parallel to the concept of karma as a means of explaining suffering in the world by an expression of its somehow paying a deserved punishment through a means of pure assumption to relieve the innate tension held inside by the individual when tragedy happens (Neff & McMinn, 2020, p. 318). Another means of coping with the concept of all the tragedy and suffering in the world is a simple progression to deconversion and inevitable abandoning of all religious faith. This has become a more prominent solution in today's
society. There is an option outside of this where conceptually one looks upon faith as a mystery than simply something that is logically understood (Neff & McMinn, 2020, p. 319).The simple principle of this concept is relying on pairing the good amidst the chaos and confusion of the suffering and pain holding to the belief that God is with us through it all and that his presence is not going to abandon us under any circumstance (Neff & McMinn, 2020, p. 322). This is the conceptual understanding that is hard for come to adamantly accept as it heeds all logic and leaves everything to faith. Simply standing firm with God beside us amongst the chaos and
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NEFF AND MCMINN REVIEW ASSIGNMENT: PART B 13
suffering and not questioning but simply accepting that in life as a human being some things are incapable of our understanding so faith must prevail, we reach a point of peace in trying times through constant attachment with God’s presence in our lives refusing to abandon us no matter the circumstances. Shame vs. Normalization in Therapy
An interesting concept into the Christian therapeutic stance is the result of normalizing shame. This ideology is that in therapy there is a disconnect of holding oneself accountable and simply instead provide rationality to the poor decision making as to excuse inappropriate actions. This is further elaborated on in the sense of Christian counseling through the reassurance of forgiveness of God easily being accessible and excusing once again bad behavior without true understanding of the extreme impact human sin has and the consequences of such being a reality that can't be overlooked simply because you have faith There is a means of simply normalizing human behavior as a form of simply therapeutic reassurance that sin is innate and removes thus the discomfort in addressing the sacrifice of Christ’s life. So conceptually there is a therapeutic means to walking a client through the feelings of guilt, shame, and pure discomfort in their sin as to not allow for this to be normalized and seemingly acceptable, thus allowing the experience of God’s grace to shine and the gift of forgiveness to be felt and thus the transformation into wholeness fulfilled (Neff & McMinn, 2020, p. 287). This brings the realism to the sacrifice Christ had to go through to be able to relinquish such sin as the client is presenting, creating a dramatic means of highlighting the true inappropriate nature of such actions as otherwise Christ’s temporary severe pain and suffering would be our eternal damnation. The idea is to not make it seem like sins are so easily excusable and to otherwise hold the client accountable and have the guilt felt and understood as they drive a nail into Christ through their actions and that behavior is
NEFF AND MCMINN REVIEW ASSIGNMENT: PART B 14
inevitable not okay and must instead be taken very seriously as to prevent any recurrence in the future. Ephesians Moments
Ephesians moments highlight the adaptability of the Christian biblical text across a diverse projection through cultures and time. “In Christianity, the gospel is most fully evident in interaction with culture. It is alive, moving, being translated and made new, always relevant in new frontiers and cultures” (Neff & McMinn, 2020, p. 294).The concept relating to Ephsians is emphasizing that the gospel and scripture are culturally adaptable. There is an essentiality to the concept of diversity and its presence and how it can establish a gain to the “collective wisdom” and thus defines the missional aspect of God’s persona (Neff & McMinn, 2020, p. 296). The Ephisians' moment is an emphasis on both the concept of unity being celebrated as well as the diversity of cultural influence in the process as a means to strengthen Christianity as a whole (Neff & McMinn, 2020, 297).
NEFF AND MCMINN REVIEW ASSIGNMENT: PART B 15
Spiritual Formation
As a therapist dealing with Christiantity in counseling, when dealing with Western culture, there is a “tendency to place the center of human identity within the realm of consciousness, reason, and will, and to diminish the importance of bodily perceptions and sensations'' (Neff & McMinn, 2020, p. 335).The conceptualizing of simply through conscious reason is what distances the self from the presence of the Holy Spirit and God’s constant love and
the importance of faith in Christianity. Instead of bringing a separation of the human identity in regards to the self, there must be a unity of the Holy Spirit and God’s constant love and presence alongside it which breaches sensations outside of logical human awareness and reason.As stated in Romans 8:26 “Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words'' (KJV Bible, 1995).
A term that I feel is essential to understand is “mutual transformation” mentioned in the text as a means to express the integrating of two things (theology and psychology) that are capable of influencing each other and our understanding of such (Neff & McMinn, 2020, p. 233). As stated
in 2 Timothy 3:16-17, “All Scripture is given by God. And all Scripture is useful for teaching and for showing people what is wrong in their lives. It is useful for correcting faults and teaching the right way to live. Using the Scriptures, those who serve God will be prepared and will have everything they need to do every good work” (KJV Bible, 1995)
When taking this on from a cultural adaptive stad point with diversity and inclusion being
predominant goals, the concept of “kaleidoscopic view” is simply highlighting the ability for metaphors to develop from different emerging social contexts and situations in individual’s lives and thus adapted these metaphors to respond to such concrete situations (Neff & McMinn, 2020,
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NEFF AND MCMINN REVIEW ASSIGNMENT: PART B 16
231). This allows for the directional advantage to achieve a mutual transformation through this appropriate integration of scripture through metaphorical explanation including a lot of culturally
appropriate imagery to highlight a means of connection without taking away from God’s word or adding any more to it. All this is essential as a Christian counselor to have a successful therapeutic alliance and relationship that will yield positive results while also abiding by the ACA
ethical guidelines by removing any manipulation on the therapist’s part and simply only using tools to better convey a scriptural message without altering the message itself. When taking this conceptually and used to reflect on a client with a distorted narrative of scripture, “as narrative fluidity does not simply mean moving from one metaphor to another—it can mean redeeming and
reclaiming a distorted narrative” (Neff & McMinn, 2020, p.224). Fixing these distortions through
not diminishing the beliefs of the client but simply enhancing and adding new eyes to the surveillance of the narrative can fix distortions without violating the ACA code of ethics and inevitably enlighten the client and bring them closer to a more healthier understanding of scripture and thus progression into the healing process. Ultimately as a Christian counselor, “the therapist using the Scriptures would do well to review personal experiences with the Bible, especially from the hands of others. The message must go through you first. Just as therapists should not rely on superficial knowledge treatment interventions, neither should they use the Scriptures without substantial familiarity and practice” (Monroe, 2005). The education of scriptural meaning and understanding the messages at play is what is essential to avoid any ACA ethical violations of imposing personal beliefs as it will be biblically sound and accurate. This is essential to remember as it is very easy to unintentionally manipulate when a therapist is uneducated and ignorant when dealing with certain principles and aspects with scriptural concepts. “The work of contextualization of the biblical message begins
NEFF AND MCMINN REVIEW ASSIGNMENT: PART B 17
the moment that counselors meet counselees to collect background and personal data and continues until termination” (Monroe, 2005). It requires constant awareness and grace to appropriately apply scripture to individual clients on a unique basis that unfolds individualistically to their personal lives based on lived experiences, cultural constructs, and societal roles. Overall, I feel it is essential to remember that, “the biblical text is not merely a repository of truth but the connective tissue that links people to Christ” (Monroe, 2005).This is where the construct of thriving in Christ is put forth in contrast to any personal gain of the therapist or any selfishness in the therapeutic dynamic as at the conclusion the scripture is what provides a means of connecting mankind with Christ and in essence God’s love and mercy which is what drives home the success of a Christian counseling therapeutic relationship with the focus of that concept
alone and what it inherently means to the client. As stated in Ephesians 4:15, “Instead, by speaking the truth in love, we will grow up completely and become one with the head, that is, one
with the Messiah” (KJV Bible, 1995). Overall a beautiful piece of scripture highlighting the experience of Christian counseling seems to me to be Ephesians 4:22-24, stating, “you were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness” (KJV Bible, 1995). This is what I hope
to help others (clients) achieve as a therapist, in regards to the practice of Christian based therapy.
Resources
AACC. (2020, March 20). Metaphors in Christian Counseling: Helping Clients Succeed
.
NEFF AND MCMINN REVIEW ASSIGNMENT: PART B 18
AACC. https://www.aacc.net/2020/03/20/metaphors-in-christian-counseling-helping-
clients-succeed/
American Counseling Association. (2005). ACA code of ethics : as approved by the ACA Governing Council, 2005
. American Counseling Association.
American Counseling Association. (2014). 2014 ACA code of ethics
. https://www.counseling.org/resources/aca-code-of-ethics.pdf
Beaton, R. (2001, January 1). Mixed Messages: New Testament Metaphors and the Christian mission
. Missonnexus.org; Misson Nexus. https://missionexus.org/mixed-
messages-new-testament-metaphors-and-the-christian-mission/
KJV Bible
. (1995). Zondervan.
Monroe, P. (2005). Using the Scriptures in Counseling
. https://thecrossingchurch.com/wp-content/uploads/pdfs/usesOfScriptureInCounseling.pdf
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