Hawkins and Clinton Book Review

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1 4 -MAT CHAPTER REVIEW ON THE POPULAR ENCYCLOPEDIA OF CHRISTIAN COUNSELING CHAPTER 1 Student’s Name Course Title Date

2 Clinton, Tim and Ron Hawkins. 2011. The Popular Encyclopedia of Christian Counseling: An indispensable tool for helping people with their problems. Eugene, OR: Harvest House Publishers. Summary This book's objective is to impact many lives by allowing the Holy Spirit's power to transform people and heal those hurting due to their past. In so doing, they can live their present lives well and enjoy their future. The first chapter is the foundation for the remainder of the book in that it gives definitions and purposes to the composition of the book. This section contains a broad exploration of the meaning of Christian counselling as defined by other authors. Gary Collins' (1993) states that counselling from a Christian viewpoint accentuates the individual who is involved in helping others, the procedures or abilities utilized, and the objectives that are set (Clinton and Hawkins, 11). The genuine objective of Christian counseling ought not to be to satisfy clients yet to advance Christian development in spiritual and psychological matters. This definition is in accordance to Larry Crabb (1977, 20). Likewise, it ought to allow people to love God and serve Him by guiding them to become more Christ-like (Clinton and Hawkins, 11). A Christian counselor must be skillful in their profession and be very caring of others. They also ought to have a comprehension of how humans functions and serve with all their hearts while spreading Christ’s love for mankind (Clinton and Hawkins, 11). Worthington (1999), in his book, offers a cautious, obscure, and thorough meaning of this ministry or profession. He describes it as an unequivocal or absolute consent to enable people understand a client's spiritual welfare and psychological welfare. According to him, this aspect

3 extends to promoting these objectives through advising strategies and causing the client to feel allowed to open up regarding their spiritual and psychological welfare. (Clinton and Hawkins, 11). Clinton and Ohlschlager (2002), in their book, make a proposition of a paracentric emphasis that includes two critical parts of counseling to respect God’s Paraklete. This term refers to the Holy Spirit, who is the undetectable presence of the counseling of God (Clinton and Hawkins, 12). Paraklesis is a term that means being in close proximity to someone to offer help. It likewise depicts individuals who are focused on Christ and guided by the Holy Spirit. These people help people over a broad scope of needs from comfort to consolation to correction (Clinton and Hawkins, 12). Clinton and Hawkins isolated the first chapter into a few classes, giving data to a fruitful guide during Christian advising. Clinton and Hawkins 2011 utilize the degrees of-clarification model, the Christian psychology model, the Christian Biblical model and the integration model as well as the transformative world perspective as five main standards to determine to determine the Christian counselling content and process (Johnson, 2010, 12). Clinton and Hawkins (2011) utilize scholarly and research-based speculations, religious forms of secular philosophies, and expressly religious hypotheses from Everett Worthington (1993) to conceptualize their examination (12-13). These authors distinguish proficient advocates and clinicians, peaceful and scriptural advisors, recuperation instructors, and lay and friend guides as levels of care customers can get for counseling (13). In “Caring for People God's Way,” the writers of the central part of this book utilize profoundly tied down, spiritual shaping, strength-focused and solution-focused celebrated stories and gain wisdom and receive God’s healing (Clinton, Hart, and Ohlschlager, 2005). This way, they experience transformative

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4 dynamic change in their counseling. The attributes received from this experience are integrated in counseling today (Clinton and Hawkins, 13-14). The authors divert their focus from the Christian counseling of clients to soul care for the instructors. The meaning of soul care is tremendous and fluctuated. Hence, in their book, the authors use Vine, Unger, and White 1996, (588), the meaning of soul care. The word soul is interpreted from the Greek word psuche , signifying the breath and broadness of life. The Latin word for the consideration of the spirits is cura animarum. Cura represents "the consideration of" or remedy for," and animarum signifies "breath, breeze, air, wind. Soul care includes thinking about and restoring the breath that gives us life. It keeps an eye on the most profound needs of the spirit (Clinton and Hawkins, 16). The historical backdrop of soul care is displayed by distinguishing Scriptures identifying with dealing with the spirit. One of the most fundamental parts of turning into a counselor is the attention to one's worth and their persuasions in the process of counseling. The guidance counselor must know what their identity is and should have the option to clutch their qualities and convictions to be an influential advisor. They should abstain from embracing an outright worth and constraining their client's incentive in the counseling meeting. The advocate must know their strict qualities, the guidelines, and ordinances associated with directing, and how to keep away from strife with the customer. Psychology of religion refers to the study of traditions and religious beliefs. The advocate must know about the terms utilized in their guiding meeting and characterize them if essential. Otherworldliness in directing is looking for acknowledgment as the "fifth force." Concrete Responses

5 Christian counseling is a fundamental aspect of my life. In 2010, God began talking to me about the work of ministry. I struggled greatly and continually fought against God’s will for my life. I named everything bad that I had done in my life and told Him that He could not use me to convey His Word, since His Word is hallowed and should be used by individuals isolated by God. It is then that God disclosed to me that He would utilize the things I had done in my past to carry others to Him. I thought back over my life since getting saved and having Jesus as my Lord. I became grateful to God, stopped fighting his will and began sharing the Word of God to other people. My ministry of counseling did not start in 2015 when I entered Liberty University, yet when I became saved in 2006. After my underlying lesson, I felt enormous and in charge, and I needed everybody to come up and see what God had done in my life. He can do likewise for anybody on the off chance that He can transform me and use me for His magnificence. He made me deserving of anything in life when He passed on the cross. Preceding God's calling, I was a timid individual and had next to no to say. Presently as a brought back to life Christian, I am still bashful when I am around a room loaded with individuals. Notwithstanding, when somebody notices something about God's Word, it appears like I wake up. I have informed that I needn't bother with a receiver in a little church. I can talk strikingly for the Lord. My first involvement in guiding came when one of my troopers was captured for drunkenness, and I needed to go to court with him and disclose to the judge that we would leave in three days for South Africa. All charges were dropped by the judge and the soldier was put him in my care. This incident took place in the year 2019, and this trooper, perceived the intensity of being in the military and the meaning of service. I have been involved in military counseling for more than five years.

6 One of the classes I took at Liberty University had a book titled "Hurt People Hurt People. Its author is Dr. Sandra Wilson. This book encouraged me to discover approaches to help individuals perceive their hurt and heal from it. I met the minister from the neighborhood prison office, and as we talked, he asked me what I needed to do? I let him know that I needed a job opportunity like his. He was quick to point out that there were no vacancies at that moment but one opening for a counselor for imprisoned women. However, the job was done on a volunteer basis since there was no salary awarded. That was four years back. These ladies have given me the motivation to open a non-benefit counseling meeting. This way, I can help old and new inmates by encouraging them to share their challenges. I can then make proper suggestions for different ways to deal with their problems and cope with them. We meet two days every month for the class, and I get the opportunity to priest to these women because the Holy Spirit will, in general, appear and make statements that are going on inside somebody in the class. When it first occurred, some of the women resembled the lady in John chapter four. There are times when He gives me something to place in the prospectus that I leave with them. As we experience the schedule, they turn towards each other and state that nothing was surprising there. The women may enter the class with a mainstream mind, yet they leave with a mentality that is faith-based. Reflection One most important question which struck a chord was, "Where were these Christians advocates when I required somebody to share my life's challenges without falling into more difficulty than I was at that point in time?" The various models in this task will be instrumental in the counseling center that God has given me the idea to open. This center will be a non-profit organization. Another question that I kept asking myself after reading this book was, "How much of this data is applicable for this age?" The authors of this book shared research information from

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7 1982 and some from the 90s. Was this the most recent data on the systems for guiding? Thus, analysts should define boundary dates to show the date of completion for their new research material. The authors explored the models (Psychology and Christianity 2010, 12) of guiding and made the update from four models to five models. The first chapter in the book expressed in the degrees of clarification model, "Christian religion and brain science are two unique fields that are best left and drawn nearer as they may be, with no blending." Why should these two fields be isolated when the two of them are related? The author expressed that only it is only the Bible that is the wellspring of all revelation and wisdom in counseling. By all accounts, there is a contradictive articulation from the one made in the degrees of-clarifications model. In chapter one, I would need to have seen more itemized data on soul care and how to think about myself doing my directing meetings (do and don't). There are different meanings of soul care, yet I like the one utilized in this part, "Soul care includes thinking about and restoring the breath that gives us life" (Clinton and Hawkins 2011, 16). This book is a reference book and ought to have definitions from different current research. Yet, it ought to be the writer's duty to take note of their inclination on the central matters in the investigation. I felt prompted to use part 1 since it acquires broad data on the models for directing, the hypotheses for building and research, and the status of care the customers must get. I concur with most of the data in this part, with the obsolete exploration's exemption in a portion of the information. I likewise agree with the creators that (the Bible alone is the wellspring of all intelligence and disclosure in guiding (Clinton and Hawkins 2011, 12). What nags me is the creators when the degrees of clarification model that Christian religion and brain science are two distinct fields that are best taken off alone and drew closer as they may be, without blending (12). A learned Christian advisor ought to have the option to utilize this model

8 with incredible outcomes by demonstrating instances of the clarification model and brain science. Another worry I have is with the date of a portion of the exploration utilized. Obsolete directing data can make hurt the customer who may hoist the difficulty they might be encountering. There is some significant data in this book, and I mean to make it part of my library. However, I will continuously look for an up to date copy. Application The data in part 1 will be utilized as the establishment while setting up the client's structures during the first meeting with them. This part makes me mindful of the inquiries I have to pose to myself and my customer. Before I can advise anybody, I should know who I am and who I represent. To proceed with my self-awareness measure, I will reexamine the data I have gotten through Liberty University and see where it fits my development plan. I will ensure I have refreshed material when playing out my guiding because I would prefer not to mislead the customer. For instance, for what reason should I give an individual an off the beaten path headings to my home when I know there is a shorter way? At the point when I stay mindful of new techniques for getting things done, they will be tested to determine whether they are the best for the customer. There is, in every case, more than one approach to accomplish something. However, the customer must start things out. After the principal visit, I ought to have the option to analyze a few things about the customer and choose the best course for their recuperation. The more I gain from perusing books on advising and my Bible, the more ready I will become to ensure my customers know some of what I know.

9 The progressions that I will make in my life relies upon the preparation I get. After eight years of figuring out how to assist individuals in stopping harming themselves and other people, I want to see fewer individuals on the streets and in prison. I also desire to see fewer people doing drugs or robbing people. I am currently helping a class of imprisoned women to overcome their hurt and heal. I give them useful information to help them stop their pain and not pass it down to others. These ladies are delivered. However, there is a bad situation for them to get the one-on-one talk/conversation I offer in prison. Thus, God has laid it on my heart to open a non- benefit guiding office so these ladies, men, or youngsters who will be unable to pay for the directing they need can go to our office and get help recuperating they need. I stressed to show that this will be a network office. God gave me this idea four years prior. I have been setting myself up with God's information by asking day by day and perusing my Bible. My supplication is that He drives me toward the path that He needs me to go. I am likewise going to class to figure out how to be a standout amongst other Pastoral Counselors. I am finding out about non-benefit strategies for the undertaking God has given me. I am reading all the material accessible to me in anticipation of the official opening. I am preparing to accomplish God's work. At the point when He encourages me to open the guiding office, I will be prepared. I realize that God will open the entryway of our non-benefit office. The significant change I need to make in my life is to confide in God more, lean not to my comprehension, recognize God in every way, and let Him lead me toward the path which He needs me to go. In my organization, I will focus on making well-thought decisions that are consistent with my values as a Christian. I will also ensure ethical practice that guarantees change.

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10 Reference Clinton, Tim and Ron Hawkins. 2011. The Popular Encyclopedia of Christian Counseling: An indispensable tool for helping people with their problems . Eugene, OR: Harvest House Publishers.

Hawkins and Clinton Book Review

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