What does Christian counselling mean? How does it differ from Christian psychology, Christian psychiatry, or even pastoral care? From Woe to Go! focuses on the vocation of counseling conducted within an evangelical Christian worldview, with Christian principles as its driving force. This guide seeks to integrate a comprehensive counselling model for Christian counsellors, a detailed skills-training program, and an extensive incorporation of spiritual resources. An inclusive training tool, it outlines a three-stage model for Christian counsellors and professionals who want to integrate their faith with their professional work. For those who seek to enhance their skills, it also introduces and explains Incarnational Counselling, an approach that emphasizes the priority of exhibiting the presence of Christ in the counselling process. Authors Graham Barker, PsyD, and Clifford Powell, PhD, bring more than fifty years of clinical experience and graduate counsellor training to their groundbreaking guide, incorporating sound theory, practical skills, and unique spiritual resources available to followers of Jesus seeking to minister in the counselling arena.

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From Woe to Go!

A Training Text for Christian Counsellors

By Graham Barker, Clifford Powell

Balboa Press

Foreword John Townsend, Ph.D., xiii, 
Thanks and Acknowledgments, xv, 
Introduction, xvii, 
Part 1—Establishing a Framework, 1, 
Chapter 1—The History of Christian Counselling, 3, 
Chapter 2—Major Counselling Theories, 15, 
Chapter 3—Essential Counsellor Qualities, 41, 
Chapter 4—Effective Listening— NEW GRACE, 53, 
Chapter 5—The Incarnational Counselling Model, 74, 
Part 2—Incarnational Counselling: The Expanded Model, 95, 
Chapter 6—Task 1—Connecting, 97, 
Chapter 7—Correcting, 111, 
Chapter 8—Concluding, 125, 
Part 3—Practical Skills Training, 131, 
Chapter 9—The Skills of Connecting, 133, 
Chapter 10—The Skills of Connecting II, 164, 
Chapter 11—The Skills of Correcting I: Correcting Distorted Thinking, 186, 
Chapter 12—The Skills of Correcting II: Correcting Disruptive Emotions, 205, 
Chapter 13—The Skills of Correcting III: Correcting Destructive Behaviours, 224, 
Chapter 14—The Skills of Concluding, 239, 
Part 4—Integrating Spiritual Resources, 247, 
Chapter 15—Using Prayer in Counselling, 251, 
Chapter 16—Using Scripture in Counselling, 262, 
Chapter 17—Confession and Forgiveness in Counselling, 272, 
Chapter 18—Hearing God, 281, 
Part 5—Leaving the Woe, Embracing the Go!, 295, 
A. Life-History Questionnaire, 299, 
B. Supervision Competency Checklist, 307, 
C. Concluding Therapy—A Sample Counsellor Letter, 317, 
D. Psychopharmacology for Counsellors, 319, 
References, 325,

CHAPTER 1

The History of Christian Counselling

This chapter briefly surveys the history of Christian counselling using the metaphor provided by the stages of human development. This perspective recognises that Christian counselling underwent a "conception" stage with the ministry of Jesus. Since that time, there have been identifiable developmental advances not unlike the stages of normal human development.

* * *

The Conception Phase

It can be argued that the beginnings of Christian counselling should be grounded in the interactions of Jesus with his disciples and followers. Others might argue that the roots go even further back, in the early patriarchal dealings of ancient Israel and the wisdom literature, such as Psalms and Proverbs with their wealth of psychological insights. While we acknowledge these ancient underpinnings we begin this brief survey with accounts of the ministry of Jesus.

When we read the accounts of Jesus's interactions with people, it does not take long before we realise that his interactions included times of comforting, confronting, affirming, celebrating, and instructing. Some were with a single enquirer, such as Nicodemus or the woman charged with adultery. Other encounters involved small groups, such as Jesus's instruction times with Peter, James, and John. Still others involved even larger audiences, such as the crowds who heard him speak on the mountain, in the temple grounds, or on the Galilean shore.

It is interesting to note that Jesus used a variety of communication styles and techniques yet always matched the need with his approach. It is hard to place Jesus into one counselling orientation or another. He was truly flexible, able to be situation-specific yet was not locked into any one fixed style or methodology.

The conception stage can be expanded to include the era of the New Testament writings when the apostles and others dispensed pastoral counsel to the new Christians and their leaders. They used no single, prescribed model, and it can be seen that the approach was adjusted to meet the particular need. But it also demonstrated the personality of the author. We can observe that James, the half-brother of Jesus and early leader of the church in Jerusalem, was very pastoral, while Peter, the dynamic and impulsive apostle, was usually quite directive and forthright.

The Embryonic Phase

As the church expanded, so did its commitment to meeting the pastoral and physical needs of its adherents and their communities. In the early centuries of the first millennium, when Greek and Roman thought still dominated, it was the common belief among clergy, philosophers, and laypeople that psychological problems were actually "spiritual problems." Emotional problems were considered the results of spells and magic cast by witches and warlocks, or they constituted a punishment for performing acts displeasing to the gods.

Many of the early church apologists were among the most vocal in resisting the intrusion of natural philosophies and "scientific pursuits" into the realm of Christian belief. Possibly the most influential voice came from Tertullian (150–225), who railed against such influences. Bettenson records Tertullian's stance:

"What is there in common between Athens and Jerusalem? What between the academy and the Church? What between heretics and Christians? Away with all projects for a Stoic, a platonic, or a dialectic Christianity!" (1963, p.6).

In the centuries that followed, the Church's condemnation of the application of human sciences to life's problems moderated. Augustine (AD 400) and Jerome (AD 420) tended to view science with a cautionary eye while freely quoting from such works. However, their cautionary eyes did not prevail, and by the end of the first millennium, a more pronounced hostility was once again evident. The influential cardinal and bishop of Ostia, Peter Damien (1007–72), denounced any elevation of human reason or scientific investigation as un-Christian. A recent writer, Inglis (1979), noted that, two centuries later, Pope Alexander pronounced that clergy involvement in "non-spiritual" enterprises, such as healing and "medicines," were the Devil's deception.

This conflicted relationship dominated the church until the Protestant Reformation in the sixteenth century. The Protestant reformers vehemently defended the principle of Sola Scriptura, claiming the Holy Scriptures, rather than tradition or other sources of validation, were the highest authority for Christian faith and practice. At no stage, however, did they endorse Nuda Scriptura, the claim that the Scriptures alone held authority in every sphere.

In his Institutes of the Christian Religion (2.2.15–16), John Calvin (1509–64) proposed a position not unlike that of contemporary integrationists.

Therefore in reading profane authors, the admirable light of truth displayed in them should remind us that the human mind, however much fallen and perverted from its original integrity, is still adorned and invested with admirable gifts from its Creator. If we reflect that the Spirit of God is the only fountain of truth, we will be careful, as we would avoid offering insult to him, not to reject or condemn truth wherever it appears ... If the Lord has been pleased to assist us by the work and ministry of the ungodly in physics, dialects, mathematics and other similar sciences, let us avail ourselves of it.

This embryonic stage proved to be an extraordinary gestation period of twenty centuries. The works of Johann Christian August Heinroth, the inaugural chair of psychiatry at Leipzig...

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