Larry Crabbs Biblical Model of Counseling - Research Paper Example

?Running Head: CHRISTIAN COUNSELING Christian Counselling Larry Crabb’s Biblical Model of Counseling Introduction Dr. Larry Crabb has provided a paragon of counseling that can be effectively incorporated within the activities of the local church. The purpose is to bring out the hitherto unused benefits of healing available within the local church. He believes that counselors of a local church have the advantage of knowing the resourceful people in their area, and therefore can encourage them to engage themselves in bestowing care, friendship and service to those people who are in distress. I. Goal of Christian counseling Crabb has stressed on the fact that modern councelors focus more on making clients happy in the material sense which means telling them to find happiness in worldly possessions. Crabb has his own perspective which abides by the Biblical path that tells happiness can be achieved by following the ways of God. Only by subjecting oneself to the will of God, can one find true happiness. According to Crabb there is nothing wrong in pursuing happiness, but one should focus on walking the path that Christ walked on, because only Christ can bestow humanity with joy and peace that no worldly possessions can provide. Crabb says that becoming more like God can produce happiness as by-product (Crabb, 1977, p.21). Crabb has said that if “one is justified only then his glorification is certain”, and between justification and glorification “one has to walk the path of obedience” (Crabb, 1977, p.25). Contrary to the biblical interpretation of happiness, Larrimore (2010) states that religion is not responsible for happiness and it responds to unhappiness and all the evils of this world. Worldly happiness cannot be provided by religious faith, and to interpret it as religious endowment means one has misconstrued the basic concepts of religion and happiness. Larrimore argues that the common form of happiness is not permanent and genuine happiness is spiritual and lasting. Religion cannot provide worldly happiness and if the contrary happens like if religious philosophers promise “worldly happiness by unworldly means” (Larrimore, 2010, p.577) then religion is used in a falsified manner. By this way, the goal of happiness cannot be attained. Larrimore has further elaborated that “healthy-minded” people can achieve elementary form of religious happiness as for them unhappiness is curse of life and should not be given much attention (Larrimore, 2010, p.579). Religion and happiness may apparently seem like straightforward subjects, but their profound complexities can be searched in unexpected places rather than in common areas like “human fulfillment and joy in world religions” (Larrimore, 2010, p.591). Religion cannot be regarded as way of compensation in life when happiness is lacking because it reinforces the unexplored ideas of worldly happiness. Moreover, the basic argument that promises happiness is also misunderstood, as it may be that “the more unruly and intellectually unambitious forms of happiness are not cheap imitations but show us that individuals and communities participate in realities greater than themselves” (Larrimore, 2010, p.591). Thus Crabb and Larrimore have differential views of religion’s contribution towards happiness. Crabb believes that becoming one with Christ and by satisfying Him with service and prayers, one can feel happy. On the other hand Larrimore believes that the promise of worldly happiness by religious means is deceiving both religion and the pursuit of happiness. II. Basic Concepts Crabb in his chapter has explored three basic aspects of people that need to be acknowledged for effective counseling. The first one is personal need which constitutes of significance and security, and when either of them is at stake then problems may occur. Crabb has given Biblical versions of both terms. According to him, people feel significant only when they believe that they are in a deeper relation with Christ. The feeling of significance comes when a person feels that even after facing personal and professional failures in life, he “can still enjoy the thrilling significance of belonging to the Ruler of the universe” (Crabb, 1977, p.70). As for the feeling of security, one needs to feel that he has been completely and unconditionally accepted and loved by God. When one feels under no pressure to earn the love of God, when he feels loved irrespective of his behavioral traits, only then he can “secure in the knowledge that the eternal God of creation has pledged to use His infinite power and wisdom to insure his welfare” (Crabb, 1977, p.70). The second aspect is motivation which means people feel motivated to fulfill their personal needs. The worldly values have taught man to pursue wealth in order to become secure and significant, but this learning gets shattered when religion preaches that striving for money can bring evil in life. According to Crabb, motivation is “energy to do something which the person believes will lead to need gratification” (Crabb, 1977, p.85). People are motivated to attain certain goals in life which can be attained only by acknowledging that personal needs can be met only by establishing relationship with Christ. The third aspect is a person’s personality structure which is divided into conscious mind and unconscious mind. Through conscious mind one can react to events and can make moral judgements. It is the unconscious mind that holds assumptions of how to satisfy personal needs. Crabb argues that to measure the intensity of relationship with God, one has to assess his level of compassion towards the world. It is the Holy Spirit who “provides the resources for transformation through the normal mechanisms of the human personality” (Crabb, 1977, p.108). Ford (1992) has explored Motivational Systems Theory that focuses on the “content, processes and relationships involved in the three basic components of motivational patterns – personal goals, personal agency beliefs, and emotional arousal processes” (Ford, 1992, p.11). A person’s behavioral pattern is framed by goals and contexts. Ford says that one’s behavior is motivated towards the attainment of a “personally or socially valued goal in a particular context” (Ford, 1992, p.66). Contrary to Crabb who believes relationship with Christ can provide sense of relaxation, according to Ford sense of relaxation can come from any number of worldly achievements like comprehending a difficult situation, winning a competition, passing an examination and so on. For this reason, the definition of achievement differs from individual to individual as each values different outcomes unlike Crabb’s theory where human beings are motivated to achieve the common goal of union with God. As per Ford’s theory, a person’s sense of security comes from competency in every field. Therefore, security cannot be eternal because an individual can be competent in some domains but not in others where the desired outcomes are achieved through immoral ways (e.g. passing in an examination by cheating), or has negative results like health problems (Ford, 1992, p.67). III. Basic Strategy In this section, Crabb has explored ways to comprehend and cope with personal problems. He starts by defining physical and personal needs which comprise anything that an individual needs for survival like food and clothing. Crabb insists that once people will obediently and logically acknowledge that sense of security can come only from union with Christ, only then life can become vibrant and whole. As long as people do not comprehend this spiritual truth, they will go on seeking significance and security in worldly possessions. According to Crabb, psychological problems develop when hurdles make it difficult for people to achieve their deepest personal needs. Crabb has stated that the core problem today is that people are dependent on wrong things. He argues that “right behavior springing from right thinking yields a joyful, natural, desired obedience to the God who has made us whole persons, both significant and secure” (Crabb, 1977, p.139). The desired goals can be achieved only by securing relationship with Christ. Elliot and Hayward (2009) supports the religious way of achieving psychological well-being. For this, they have applied the self-categorization theory. According to this theory, people have the tendency to identify themselves with that religion with which they have positive connection, and that religion gives them the sense of identity. When believers of religions adopt the characteristics of their chosen religion, they gain self-esteem which means a “sense of improved self-worth that results from feeling that one belongs to valued group” (Elliot & Hayward, 2009, p.287). With this feeling of self-esteem comes a sense of close association with the divine and this in turn brings significance and security in one’s life. Thus, choosing a religion and following its principles like doing prayers can bring solutions to personal problems. IV. Developing a Counseling Program in the Local Church Crabb has emphasized the need of personal care of members and he has argued that it is the core responsibility of every local church. He has focused on three levels of counseling like encouragement dealing with feelings, exhortation dealing with behavior and enlightenment dealing with thinking. In the first level, the counselor must help those who socially aloof. He should establish meaningful conversation with them to provide them with strength to walk in the righteous way. In the second level, counselor must provide spiritual strategy for coping with difficult circumstances. Crabb stated that human lives are “often in 10,000 pieces, scattered in disarray with little direction or pattern” (Crabb, 1977, p.176). To maintain control over life, one needs to follow the religious rule book and for that God has provided spiritual teachers to guide human beings. In order to deal with complex situations, one needs to choose the way that is closely relevant to biblical teaching. For counseling by enlightenment, counselors need to explore the thought process of members. By doing this they can find out the wrong assumptions that people carry regarding solutions to life’s problems. An individual’s thought process must be changed so that he will believe that he is a sinner who deserves God’s punishment, and that salvation can be achieved by believing in what Jesus has done for him. Therefore, a Christian counselor’s job is to act as an “instrument through which the Holy Spirit enlightens minds regarding the truth of significance and security in Christ” (Crabb, 1977, p.182). Johnson et al. (2000) have explored the potential ethical dilemmas of REBT (Rational emotive behavior therapy). This therapy can carry risks if client’s intensity of faith is not rightly considered. The authors have stated that risk become highest when counselors apply scientific rather than religious approach of therapy which supports the earlier views of religion by Albert Ellis. It has been suggested that REBT therapists should provide the clients with the principles of REBT wrapped in the religious language followed by the client. Although this can contradict some religious beliefs of the client, it is however ethical to oppose those supernatural beliefs of the client that cause him pain and suffering. Kensit (2000) has evaluated the effectiveness of RCCT (Rogers’ Client-Centered Therapy) in a counseling setting. According to this therapy, the therapist should not make his own assessment of client. He should show respect on client’s beliefs thereby providing the client a trusting environment for self-discovery. Secondly, the therapist should listen and understand the client’s opinions and accordingly validate client’s emotions. RCCT has a great positive impact on modern psychotherapy as non-judgmental manner of counseling has encouraged clients to respond with “more confidence and less hostility” (Kensit, 2000, p.348). RCCR has however ignored the social and cultural impacts on an individual’s behavior and thought processes. Psychologists believe that wrong social impacts can cause behavioral dysfunctions. Therefore, the need is that RCCT therapists should teach clients “appropriate skills and behaviour rather than let them search their inner desires” (Kensit, 2000, p.349). Andrews (2010, pp.112-113) has explored CBT (cognitive-behavioral therapy) which is a combination of cognitive therapy and behavioral therapy. Cognitive therapy helps people in identifying and modifying their negative thought processes. Behavioral therapy helps people in identifying and modifying their wrong behavioral patterns. Studies have confirmed that CBT can have positive impact on depression and can be even more effective than anti-depressants. However, CBT may not be advantageous for people who suffer from acute form of depression. Conclusion Crabb has a unique way to approach his clients. His system of counseling is based on biblical scriptures and he claims that the bible should be abided by all human beings. The major concept of Crabb’s theory is that establishing a strong relationship with Christ can provide humans with improved sense of self-esteem and security. According to Crabb all personal problems stem from people’s desire to pursue personal needs that are separate from God. References Andrews, L.W. (2010) Encyclopedia of Depression, California: ABC-CLIO Crabb, L. (1977) Effective Biblical Counseling, Michigan: Zondervan Elliot, M. & R.D. Hayward (2009) Religion and Life Satisfaction Worldwide. Sociology of Religion, 70(3), 285-310 Ford, M.E. (1992) Motivating Humans: Goals, Emotions, and Personal Agency Beliefs, London: SAGE Johnson, W.B., Ridley, C.R. & S.L. Nielsen (2000) Religiously Sensitive Rational Emotive Behavior Therapy: Elegant Solutions and Ethical Risks. Professional Psychology: Research & Practice, 31(1), 14-20 Kensit, D.A. (2000) Rogerian theory: A critique of the effectiveness of pure client-centred therapy. Counselling Psychology Quarterly, 13(4), 345-351 Larrimore, M. (2010) Religion and the promise of happiness. Social Research, 77(2), 569-594 Read More