THE EVOLVING CORE COUNSELLING CAPABILITIES IN

CHRISTIAN LEADERSHIP AND PASTORAL CARE

MINISTRY

DEDICATION

ii

ABSTRACT

The motivation behind this task is to exhibition the significance of developing particular
skills in the area of leadership and pastoral counselling within the Christian ministry. It
is widely accepted and conceived that most ministers have gotten insignificant or no
training in addressing the ever challenging and increasing need of the followers
especially those that tend to seek pastoral counseling during times of crisis. The nature
of information presented in this project empowers the ministry to develop and groom
proficient counselors through a progression of learning goals, best practices, basic
assignments, and achieve practices coordinated toward enhancing and directing their
abilities in the range of individual, marriage, and family counseling. Furthermore, this
project addresses the issue of leadership and proposes a number of possible options
towards building up a congregation program that would address leadership and
pastoral counselling in the Christian ministry.

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ACKNOWLEDGEMENT

iv

TABLE OF CONTENTS

CHAPTER ONE............................................................................................................................1
1.1.

Introduction........................................................................................................................1

1.2.

Pastoral Leadership and Pastoral Care...........................................................................4

CHAPTER TWO............................................................................................................................8
LEADERSHIP AND PASTORAL LEADERSHIP.....................................................................8
2.1. Introduction............................................................................................................................8
2.2. The study of Leadership Characteristics............................................................................9
2.3. Leadership Theory...............................................................................................................10
2.3.1. Style of Leadership....................................................................................................................10
2.3.2. Transactional- transformational Leadership Model..............................................................14

2.4. Pastoral Transformational Leadership and characteristics............................................15

2.4.1. Peaceful Characteristics............................................................................................................17
2.4.2. Motivation..................................................................................................................................18

2.4.3. Visionary leadership.................................................................................................................19

2.4.4. Pastoral leaders and dialogue..................................................................................................21
2.4.5. Shared leadership......................................................................................................................24
2.4.6. Communication.........................................................................................................................26
2.4.7. Evangelistic................................................................................................................................28
2.4.10. Pastoral calling.........................................................................................................................31

CHAPTER THREE......................................................................................................................36
THE EVOLVING COUNSELING COMPETENCIES FOR LEADERS..................................36
3.1. Introduction..........................................................................................................................36
3.1. Knowing yourself to guide people....................................................................................37
3.2. Developing your style to connect with people................................................................40
3.3. Constructing your strategy.................................................................................................42
3.4. Building your plan to repair families................................................................................43
CHAPTER FOUR; PASTORAL AND SPIRITUAL ABUSE:..................................................45
IMPLICATIONS FOR PASTORAL CARE AND COUNSELLING PRACTICE..................45
4.1 Introduction...........................................................................................................................45
4.2. Linking pastoral to spiritual abuse....................................................................................46

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4.3. The church and the spiritually abusive system...............................................................47

4.3.1. Clergy malfeasance...................................................................................................................49
4.3.2. The process of spiritual abuse.................................................................................................51
4.3.4. Actual abuse...............................................................................................................................52
4.3.5. The dilemma and community alternatives............................................................................53

CHAPTER FIVE..........................................................................................................................55
PASTORAL COUNSELING AND THE FAMILY:...................................................................55
FROM SPIRITUALITY TO RECOVERY...................................................................................55
3.1. Introduction..........................................................................................................................55
CHAPTER SIX.............................................................................................................................73
BIBLICAL APPROACH TO LEADERSHIP AND PASTORAL COUNSELING.................73
6.1. Introduction..........................................................................................................................73
6.2. The Principles of Faith Therapy.........................................................................................75
6.3. The Structure of Christian Counseling in the Church....................................................79
6.4. The Role of the Church Counselor....................................................................................82
6.5 Licensed Counseling in the Church...................................................................................84
6.6. Liability Issues with Christian Counseling in the Church.............................................84

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6.7. Conclusion............................................................................................................................92
Bibliography................................................................................................................................93

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CHAPTER ONE

INTRODUCTION AND BACKGROUND

1.1.

Introduction

The Bible teaches us many things about the nature and quality of Christian
leadership. Perhaps the most profound insight comes from the life of Christ himself
and Christs clear teaching regarding servant leadership. With regards to caring and
looking after His followers, in His incarnation, Christ embodies the message of
servant love. The cross is the ultimate message of self-giving love (Phil. 2:1-11; John
13:12-17), and nothing more than this aspect depicts what leaders ought to be in
Christian ministry today.

Fascinatingly, defining leadership in any organization immediately raises questions

about that organizations mission, its reason for being. In the face of the church, the
Bible raises and answers two very important questions. First, whose mission is it?
Gods, not ours. The church doesnt come up with its own mission. The Bible sets
forth Gods mission for the church. Second, what is the churchs mission? The Bible
states the churchs mission in many different contexts. Consider Colossians 1:15-20,
Matthew 28:18-20, John 17:20-23, 1 Peter 2:9-11, Ephesians 4:11-13. Its helpful to see
these various statements of the churchs mission as different facets of a single
diamond, each enriching the other.

Perhaps Gods mission in the world can be summarized this way: Gods purpose in
Christ is to reconcile all things to himself. The church is the body of Christ in the
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world the means by which the world will know that Jesus Christ is Lord and
through which all believers will reach maturity in Christ and unity in the faith and
knowledge of Christ. To fulfill the mission of God to reconcile all things to himself,
God sends the church into the world to spread the gospel, to evangelize, to proclaim
the good news of the kingdom of God, and to embody in its corporate life the
message of reconciliation.

One also needs to relate to the view that the church is a living organism. Christians
are members of a living body, not an inanimate institution (Eph. 4:12-16). The
source of the churchs life is Christ himself. This implies two things: First, the
church as a living organism is constantly growing, changing, and adapting to
changing realities around it. This is what it means to be alive. The term for an
organism that has quit growing and changing is dead. Second, the church is not a
self-sufficient closed system, answerable only to itself. It is contingent, dependent.
Like the vine to the branch, the church is organically connected to and dependent
upon Christ for its very life. As a living organism, the churchs concern is not What
do we want to do? but rather What is Christ doing in and through us? How is the
life of Christ being tangibly expressed in our life together as a church?

The practice of servant leadership and looking after others is one of the ways
Christians put on Jesus Christ. In John 13:14 Jesus makes it clear that those who
follow Jesus must practice his servant love: So if I, your Lord and Teacher, have
washed your feet, you also ought to wash one anothers feet. In Ephesians 5:1-2,
Paul calls believers to imitate God in his self-giving actions: Therefore be imitators
of God, as beloved children, and live in love, as Christ loved us and gave himself up
for us, a fragrant offering and sacrifice to God. Leadership in Christs church must
be different from the Gentiles lording it over approach to leadership. The goal of
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servant leaders is to love and serve those they lead by helping them find and
productively use their gifts in the ministry of the body. Leadership in the church is
essentially and radically a matter of servanthood, love, forgiveness, redemption,
sacrifice, justice, and obedience.

The New Testament is clear in its teaching that Christians suffer not just because
they live in a broken world, but also because obedience to Christ and the gospel
generates resistance and hostility, and engages the power of darkness (1 Pet. 3:8-22;
4:12-19; Rom.
5:1-5; 2 Tim. 1:8-12).

Christian leaders should expect to suffer and understand that the people they lead
suffer too. In fact, a person who aspires to church or kingdom leadership but has a
strong aversion to suffering should look elsewhere for work. Its interesting to note
that biblical characters whom we often associate with strong leadership (Moses,
Joshua, David, Esther, Deborah, and other heroes of faith [Heb. 11]) often
suffered. Sometimes their suffering was self-imposed. Indeed, all leaders struggle
with temptations and many leaders commit colossal sins that throw themselves and
the community around them into deep pain and suffering. But suffering is often the
result of doing good the natural or supernatural resistance and hostility to the
gospel that creates pain and injury.

The good news is that virtually every passage in the New Testament that speaks of
Christian suffering is laced with hope because of the positive, character-building,
community- building impact of suffering when it is embraced with faith; and hope
because of the forward-looking not-yet perspective that is brought into clearer

focus in suffering. Christian leaders know that Christ will prevail and his mission
will be accomplished.

One important implication of the reality of suffering for the Christian leader and
community is that success and failure are never as clear-cut as one might be
tempted to believe. Some- times the chapter of a churchs history that involves the
most suffering becomes the chapter that was most used by God to form, shape, and
lead that church into its most vital and vibrant chapter of ministry. To use Jesus and
Pauls language, churches are continually dying and rising again. Churches and
leaders must be willing to endure pain and sufferingto be the seed that is put into
the ground and diesif they are to rise again and produce many more seeds. Every
Christian leader (and congregation) must continually take to heart Jesus words
when he faced his own suffering and death:

Very truly, I tell you, unless a grain of wheat falls into the earth and dies, it
remains just a single grain; but if it dies, it bears much fruit. Those who love
their life lose it, and those who hate their life in this world will keep it for
eternal life. Whoever serves me must follow me, and where I am, there will
my servant be also. Whoever serves me, the Father will honor. (John 12:24-26)

As a problem that was the center of this study, the insights into characteristics of
effective pastors is gaining ground among scholars. Christine (2010) pointed out
that much of the current pastoral leadership literature concern is with a megachurch audience. He believed the identification of leadership traits, skills and
behaviors would aid in understanding pastoral leadership and better counselling.
Furthermore, Kessler (2010) points out that in the world of leadership
understanding and knowing a leader`s personality type is gaining attention among
4

scholars. Kessler says that since 1990 out of 15,000 social science articles 1,738
include the search terms leadership and personality. This amounts to twelve percent
of all scholar articles written with these terms. This supports the idea that
leadership traits can help shape and guide an institution`s culture and success.
Understanding the personality factors associated with leaders helps to define and
map the basis for successful leaders and organizations (Christine, 2010; Corbett,
2006)

1.2. Pastoral Leadership and Pastoral Care

Pastoral counseling opportunities are divine appointments with individual
members of the church community. James (2009) penned his reflections on the
matter of pastoral counseling with these thoughts:

However casual the person is while waiting around after a committee

meeting or in crossing your path after church, however brazen, professional,
or apologetic one is in claiming your time, however confident or pompous
the person has always come across to you, when you hear the phrase, Can I
talk to you? or a similar statement, it should be taken as the self-disclosure
of a tormented person who feels unable to cope. It is possibly a cry for help
more desperate than it sounds because it is a confession, to some degree, of
personal deficiency and paralysis.

The pastor is very often the initial crisis counselor sought out by people under the
influence of a church ministry. Counseling sessions may occur formally in the
church office; but, they also transpire naturally throughout the daily itinerary of the
pastor as he or she interfaces with members of the congregation. Wayne Oates
referred to this pastoral dynamic in the following manner, You, as a pastor, move
from one crisis to another with those whom you shepherd. In a single day, you may
visit the mother of a newborn baby, give guidance to a person who is becoming a
Christian, talk with high school or college graduates about their life work, unite a
couple in marriage, comfort a person who is bereaved, call upon someone who is
confronting a serious operation, and listen to the last words of a patient who is
dying (James 2009)

Christian pastors throughout history and in all places have ministered to the
presence of personal problems of their parishioners. Beck (1999,p33) wrote, We
have not always labeled this important pastoral function as counseling; but, this
function has always existed as a vital expression of ministry for under shepherds
caring for their sheep in the name of the great Shepherd. Influenced the past onehundred years by the discipline of psychology and the past fifty years by
counseling, parishioners have grown accustomed to counseling as an expected
component of pastoral care. Therefore, inherent in the call of shepherding a flock
is the necessity to be a competent and skilled counselor.

Most pastors grasp the significance of the pulpit ministry; but, some have not fully
comprehended the weight of the counseling aspect. Bergne and Bridges (2002, p
193) once stated, It has been said that a minister who does not place a strong
emphasis on counseling is only half a minister. Preaching is a wonderful blessing;
however, it may not always meet a church members specific need. For example, a
6

young woman is concerned about a matter standing in the way of marriage, but
does not get the particular help she needs from the weekly sermon. Another young
man is wrestling with homosexual feelings and knows unless his situation improves
he is likely to have serious trouble; however, the sermon is miles away from his
personal issues.

Every pastor should keep in mind that God is very much interested in the
individual person. Jesus manifested this during His earthly ministry. Even though
Jesus was pressed by the multitudes, He visibly expressed His interest in
individuals and was prepared to meet them at their specific point of need. Jesus
called His disciples one by one; He met Nicodemus alone to discuss the things of
God. He sat by a well and explained to a Samaritan woman how she could truly
quench her thirst with the Living Water. During a bustling street procession, Jesus
looked up into a tree and spotted a man sitting on a branch, then left the crowd and
went to the mans home to personally discuss his spiritual needs. Jesus parable of
the Good Shepherd stated that He left the ninety and nine to help one poor
wandering sheep. Therefore, like Jesus, pastors must be well equipped to deal with
individuals at their precise point of crisis

This study engaged a qualitative research methodology as it seeks to show concern

for context and meaning. The idea is that human behaviour is context bound and
that human behaviour takes its meaning from social, historical and cultural
influences. Furthermore, the primary purpose of the qualitative researcher is to
focus on how human beings make sense of or interpret their experiences (Ary,
Jacobs, & Razavieh, 2010 p. 424). Referring to the several components to qualitative
research, the research inquiry occurs in a natural setting and in the organization,
community, or place of business. Second, the human is the primary instrument.
7

That is, the participants are the instrument. Third, qualitative research has
descriptive data. Rather than the focus being on numbers or statistics, the focus is
on data in the form of words or pictures. Fourth, the design of qualitative data is
emergent. This means the design continues to emerge as the study unfolds. Lastly,
qualitative data goes through the process of inductive analysis. In inductive
analysis, the data collected is analyzed simultaneously by being analyzed (Powell,
2011).

Definition of Counseling
Counseling has been defined as a method of relating and responding to others
with the aim of providing them with opportunities to explore, clarify, and work
towards living in a more personally satisfying and resourceful way. Counseling may
be applied to individuals, couples, families, or groups and may be used in widely
different contexts and settings (Hoxter, p.29, 1998). Applied to this study, a more
broad definition of counseling is perhaps more useful.

Hans Hoxter has also

defined counseling as fundamentally about helping people, Further, there are

many professions that utilize counseling techniques (teachers, doctors, nurses,
etc). Although many individuals may self-identify as counselors but may not be
members of any particular counseling organization, in this particular study we have
selected as our unit of analysis organizations that refer to themselves as counseling
organizations. This definition, focusing on counseling organizations rather than
individuals, was chosen to provide a basis from which common trends of the
development of counseling as a profession can be charted across countries.

Definition of Profession
No universal definition of professional counseling has been accepted, however the
topic has recently begun to receive a lot of attention in both the international
8

literature as well as within organizations such as the International Association for

Counselling (IAC). Though many organizations explicitly state professionalization
as a goal, not all organizations elect to obtain this standard. Among these
counseling organizations choosing not to pursue an independent professional status
for counseling, several important themes emerged such as socio-economic variables,
existence of well-established mental health services, conflict with local culture, and
power and mistrust. These themes suggest that not all counseling organizations
view the development of a profession of counseling as a desirable end-point and
among those that elect to do this, a variety of maps are drawn to achieve this goal.

CHAPTER TWO
LEADERSHIP AND PASTORAL LEADERSHIP

2.1. Introduction

One of the interesting aspect of leadership is understanding that no two Leaders are
precisely indistinguishable. Leaders are not fakes, but instead one of a kind people.
Every Leaders has an ethical and profound compass that aides them through the
leadership maze. Credible Leaders display authentic leadership by driving from
conviction, and base their activities on their qualities (Shamir & Eilam, 2005).

Be that as it may, valid leadership does not ensure powerful authority. Both forbenefit and non-benefit associations alike are supplied with a wealth of credible
leaders. A large portion of these associations battle in changing their way of life, on
the grounds that the leaders have not figured out how to execute transformational
change. "Individuals can imagine and talk about particular things they have to do.
Transformational Leaders comprehend important change comes just with
execution" (Bossidy & Charan, 2002, p. 19).

One reason numerous Leaders neglect to execute is inability to beat business as

usual. This can be a stupendous assignment, particularly when leaders and
constituents do not have a feeling of earnestness. Kotter (1976) trusted that lack of
concern filled associations are dead on landing. At the point when an association
encounters some insignificant achievement, the inclination can be to kick back and
appreciate the crown jewels as opposed to get ready for what's to come. As
10

indicated by Conner (1993), the systems that held firm for eras and gave structure to
the world as we probably aware it has begun to vacillate. Realization can be the
motivation for a leader to instill a sense of urgency in those he or she leads. This
urgency is based not only on the problems we must solve, but also on the positive
visions we feel compelled to pursue. In both cases, we must recognize the cost of
failing to anticipate the magnitude of change coming our way (Connor, 1993).

This study will take a gander at one such leader from the devotees' point of view.
His transformational administration renewed the congregation. Africa is one of the
quickest developing places of worship on the planet. As indicated by Mark, when
he touched base in 2003 the congregation had under one hundred individuals. As of
now that number approaches over one million clergy men in Christian ministry.

2.2. The study of Leadership Characteristics

In leadership studies, learning and comprehension about initiative qualities is

making progress. The hypothesis behind this is finding out about what qualities
drive leaders could offer in three some assistance with keying territories enrollment,
preparing, and maintenance. To start with, this learning of leadership qualities or
attributes could help in selecting the right leaders for the position. Particularly, the
information of leadership attributes could help in figuring out whether certain
people would be compelling in a particular authoritative setting. Second, the
learning of initiative qualities could help in preparing of present and future leaders.
This could offer by associations making some assistance with learning encounters
taking into account the powerful initiative qualities. Third, information of initiative

11

attributes could help in the maintenance of leaders. Leaders will probably stay in an
association for long when there is test (Christine, 2010).

There are obviously numerous varying premises and thoughts regarding

leadership. For the reasons of this assessment, the author chose to display just
significant data to the subject of study. In the accompanying pages, there will be an
analysis of leadership theory.

Leadership theory is vital to the point, in light of the fact that sure speculations are
likely pertinent to the number of inhabitants in study. Besides, attributes are to
some extent what make leadership theories. The second portion of this literature
review presents information regarding pastoral leadership style and characteristics.

2.3. Leadership Theory

It is no contention that the early years of leadership theory had its basis in
management and business leadership.

Even though, this identification of

characteristics involved in these theories are present in other professional

disciplines, understanding these leadership theories could aid in the study of
leadership characteristics (Powell, 2011).

2.3.1. Style of Leadership

Leadership researchers and analysts have distinguished numerous theories of
Leadership. The primary theory of Leadership talked about here is the trait theory.
In the beginning of Leadership study, the theory researchers considered this theory
an explanation behind effective leadership. The Trait theory expresses that leaders
12

have certain attributes. Particularly attribute scholars trust that a few people are
normal leaders. The Trait theory emerged from the great- man hypothesis as an
approach to recognize the key attributes of successful leaders. The conviction was
that the identification of critical traits and attributes would help, in the enrollment
of leaders taking into account these qualities (Powell, 2011).

Krekeler characterized trait theory as "recognizing individual qualities and identity

as a blend of characteristics that classifies an individual conduct" (Krekeler, 2010).
Kessler perspectives the qualities of the leaders as a component of the identity. In
the realm of authority, understanding and knowing leaders identity sort is picking
up the consideration of researchers. Since 1990, twelve percent of all insightful
administration articles have been on identity (Krekeler, 2010). This measurement
underpins the idea that leadership helps to define, shape and guide an
organizations` society and success. In this manner, it is essential that
comprehension the identity components connected with leaders "characterizes and
delineate premise for successful leadership and associations" (Krekeler, 2010)
In in nutshell, the trait theory, there are two benefits to studying leadership traits.
First, trait theory can help organizations in finding the correct leader for a position
or organization. Second, the identification of leadership traits also can help in
training of future leaders. However, the problem with the trait theory is that after
several years of study, researchers could discover only a certain number of
identifiable traits. Although there was the discovery of some leadership
characteristics, the results were inconclusive (Powell, 2011).

The second theory has been referred to as the behavioral leadership theory.
Advocates of behavioral theory focus on what leader do instead of on qualities.
13

Scholars watch distinctive examples of practices and sort them as styles of

leadership (Bold, et al., 2003). The behavioral or style approach is not a refined
premise. The behavioral approach does not advise leaders how to act rather this
theory depicts the real components of their conduct (Northhouse, 2007, p.77). The
behavioral approach "reminds leader that their activities toward others happen on
an undertaking level and relationship level" (Northhouse, 2007, p. 77). Contingent
upon the circumstance, leader may be task oriented and in different circumstances,
more relationship situated. Similarly, a few constituents may require a ton of
bearing and different constituents may require more sustain and backing.
Northhouse focuses out that the behavioral approach gives the leader an approach
to take a gander at their own conduct by subdividing it into two parts (Northhouse,
2007, p. 77).

The third is the situational theory which relates that leaders adjust their authority
style and level of direction to coordinate the needs of devotees in a specific
circumstance (Bold, et.al, 2003). For instance, a few circumstances may require an
absolutist style, while different circumstances may require a more participative
approach (Bold, et.al, 2003). Northhouse in talking about situational administration
states, "Situational authority focuses on that initiative is made out of both a strong
measurement, and each must be connected suitably in a given circumstance"
(Northhouse, 2007, p.91). In situational leadership, the leader appraises elements to
determine the level of direction or support the subordinate may need. Eventually,
the leader ties his leadership to the needs of the subordinates (Northhouse, 2007,
p.92).

Servant leadership theory started in the 1960s and 1970s, when Robert Greenleaf
presented the idea of hireling authority. Amid this period, the United States of
14

America was in turmoil over its contribution in the Vietnam War. Understudies
brought issue with the political authority of the nation and were apparently
without trust (Cooper, 2005). Showings, mobs, and roughness were basic on school
and college grounds. A few schools had Christian leaders convey steadiness to
unstable issues. From this connection, Greenleaf framed his concept of hireling
administration, in which he set that serving was the first need of a pioneer (Cooper,
2005).

X theory and Y theory was developed by McGregor (1966). X leaders believe

subordinates hate work and therefore need strict supervision. X leaders are less
concerned about the needs of the employees and focus on compliance and outputs.
X leaders view workers as a cost to be controlled. Y leaders allow workers to work
more independently. They view workers as assets. When employees are treated with
respect they will perform. Y leaders are mentors rather than managers. They take a
personal interest in the success of each constituent. Many managers tend towards
Theory X, and generally get poor resultsespecially over the longer term.
Enlightened managers mostly use Theory Y, which produces better performance
and results, and allows people to grow and develop.

Transformational and value-based contrasts. A large portion of the studies surveyed

included transformational and transactional leadership. For the reasons of this
study, the researcher will give an outline of transformational authority. To begin
with, the researcher will consider the contrasts in the middle of transformational
and transactional leadership. Also, exhibited in this segment will be both secular
and pastoral leadership literature.

15

To start with, transformational leaders articulate a vision and share it with peers.
On the other hand, the value-based leaders works inside of a current framework by
keeping up business as usual instead of evolving it (Corbett, 2009). Also,
transformational leadership offers the leaders some assistance with motivating his
or her adherents to be fulfilled by their work. Then again, value-based leaders
utilize a prizes and discipline strategy

It has been alluded to that Transformational leaders act as mentors to their

followers. Five dimensions exist. The five dimensions of transformational leadership
include: idealized influence (attributed), idealized influence (behavioral), individual
consideration, inspirational motivation, and intellectual stimulation. The first
dimension, idealized influence (attributed), refers to the socialized charisma of the
leader and whether or not the leader appears to be confident and committed to high
order ideals (Harms & Crede, 2010). The second dimension, idealized influence
(behavioral), refers to the actions of the leader that have a basis on values, beliefs, or
ideals. The third dimension, individual consideration, concerns how the leader
involves himself or herself with giving the constituency social-emotional support.
The leader gets involved by being relational and mentoring the followers. The
fourth dimension, individual motivation, concerns setting goals and providing
inspiration to followers in attaining those goals. The final dimension is intellectual
stimulation, and it refers to the leader`s ability to engage followers in challenging
their assumptions, thinking creatively, and participating intellectually (Harms &
Crede, 2007).

According to Harms and Crede (2010) transactional leadership involves three

dimensions. They are contingent reward, management by exception (active), and
management by exception (passive). Contingent reward involves the leader or
16

manager setting goals and rewarding employees that accomplish the goals. The next
dimension is management by exception (active). Here the leader monitors the work
of followers for mistakes and tries to correct the mistakes. Lastly, in management by
exception (passive), the leader waits for followers to make mistakes and then tries to
correct those mistakes (Harms & Crede, 2010).
2.3.2. Transactional- transformational Leadership Model

During the later twentieth century, leadership experts made the transactionaltransformational leadership model. Leadership theorists constructed this premise
around how a leader practices and perceives (Cooper, 2005). For the author, the
general discoveries have reasoned that the best leaders have both parts of
transformational and transactional leadership. Thusly, the transactional leadership
paradigm is not a continuum, yet rather transformational leadership adds to the
effectiveness of transactional leadership. Transformational leadership does not
substitute for transactional leadership. Maybe, transformational administration
must be the guardian as it gives the edge of reference, the vital limits inside which
exchanges happen. Just comprehended, transformational leaders inspire the
confidence and inspiration of their devotees, while transactional leaders take into
account their followers` prompt self-intrigues. A transactional leader concentrates
on the trade that serves the self-enthusiasm of his or her leaders and devotee, while
the transformational pioneer propels the supporter past self-interest (Cooper, 2005).
Bass and Avolio (2005) placed that transformational leaders move their adherents to
development and accomplishment through admired impact, rousing inspiration,
scholarly incitement, and individual thought (Cooper, 2005). In shutting,
transformative leadership qualities had all the earmarks of being the standard for

17

those clergymen effectively included in service. In any case, the transactional style
now and again might likewise be vital

2.4. Pastoral Transformational Leadership and characteristics

Many scholar journals, and articles reviewed, point to transformational leadership
as the most effective leadership style for pastors (Corbett, 2009). While the
researcher sporadically encountered aspects of transactional leadership in pastoral
leadership, the common style of effective pastors was transformative (Corbett, 2009).
A study of 247 pastors from seventy-four different Evangelical Protestant
congregations in West Germany measured whether transactional or transformative
leadership was more effective. The results suggested that transformational
leadership was more effective (Rowald, 2008). In another study of transformational
leadership, the researchers selected 102 African-American Baptist pastors. These
pastors came from several denominations and had five or more years of college. The
study sample was highly contingent of an urban population. In the urban setting,
over sixty-four percent of the pastors ministered with this population. However,
only 30.4 percent of African-American ministers pastored in rural areas. The study
revealed that the pastors with some amount of socio-political activity utilized
transformational leadership. The post integration African-American church is still
heavily involved in the socio-political issues but to a lesser degree. However, the
study still revealed that most African-American pastors favored transformative
leadership. A recent Pulpit and Pew survey of how pastors practice leadership
revealed that 72.1 percent of ministers surveyed felt their job was to inspire and
encourage others (Carroll, 2011). Both inspiring and encouraging others are aspects
of transformational leadership.

18

In a subjective study by Deshon and Quinn (2007), the analysts led interviews with
four focus groups. These focus groups comprised of somewhere around four and
six church. The concentrate likewise had certain criteria for members. The principal
rule was positioning. In particular, the ministry leader's immediate chiefs
positioned them as "superior workers". The second criteria of the taking an interest
ministers considered an extensive variety of demographic attributes, which
included sexual orientation, ethnicity, and also different service settings (Hagiya,
2011).
The consequences of the meetings showed joining on their meaning of adequacy.
The analysts distinguished four separate zones. Initially, effective ministers possess
a significant feeling of a calling from God to the service. This calling and trust get to
be obvious in ability to act strikingly and go for broke in the service. Also,
compelling peaceful leaders can cast a dream, prepare, and engage individuals to
work towards it. These ministers impact individuals in approaches to offer them
some assistance with achieving their objective. Thirdly, effective ministers change
lives. Individuals with changed lives experience most profound sense of being as a
feature of their personality; they fuse deep sense of being into their regular lives
and not simply on Sunday (Hagiya, 2011). And last, effective ministers find and use
their profound presents for their groups. Pastor's kin become by and by. By and
large, these ministers turn out to be more otherworldly, settle on better choices, and
have dynamic associations with God and others (Hagiya, 2011).
2.4.1. Peaceful Characteristics

Literature has indicated transformational leadership as similar to the overwhelming

style of pastoral leaders. Subsequently, it is sensible to give a brief portrayal of
pastoral leadership qualities. As from the description of each of these traits or
19

attributes, any individual could infer that a large portion of the attributes have an
immediate association with transformational initiative. The primary trademark that
is fundamental is being social. Indeed, as indicated by most experts connections are
key to service. In a subjective investigation of key lessons learned among ministers,
one hundred ministers met recorded connections at the highest priority on the
rundown of key lessons learned. In particular, these ministers recorded the
significance of "connections" in managing strife (Lee, 2010).

Different advantages exist to the standard for relationship abilities. To start with,
congregations are additionally eager to take after a leaders they know and trust.
Through these connections, the minister can bring required change, that is, less
restriction to a set up social priest (Eblin, 2006). The second advantage of the social
trademark is insight. Insight is particularly useful in peaceful directing
circumstances. Basically, the minister, by knowing the gathering, can help those
individuals in the area (Watkins, 1993; McKenna,, Yost, & Boyd, 2007). Thirdly,
serves who are social can relate easily with individuals of diverse identities and
foundations. Social ministers can manufacture associations with individuals of
diverse races, ages, geographic foundations, and generational contrasts (McHugh,
2011).

Denton (2002) conducted a study concerning the pastors personality and the
potential for conflict with congregational expectations. The researchers surveyed
690 protestant ministers about the importance on ministerial roles. Respondents
ranked their roles in the following order: preacher, priest, teacher, organizer, and
administrator. The researchers hypothesized that the pastor`s interpersonal
relationships were much more beneficial to the congregation than the content of the
20

sermon. The study confirmed this hypothesis (Denton, 2002).The importance of the
relational aspect of ministry could not be overstated. The benefits of relational
involvement seem compelling (Dodson, 2006).

2.4.2. Motivation

The second pastoral leadership characteristic concentrated on is motivation. As

indicated by Dodson, the capacity to persuade is a crucial normal for pastors. On
the off chance that a minister neglects to propel his ward, then none of his drives or
proposed changes will happen. To spur is to rouse. The leaders must have
motivational variables, for example, objectives and a dream for service. Without
these segments, inspiration will be implausible (McHugh, 2011; Dodson, 2006;
McKenna, et al., 2007). For leaders to inspire others, they must set objectives.
Leaders must present feasible objectives to supporters. These objectives must be
testing and must be directional. In particular, the objectives must be in arrangement
with the vision of the service or association (Harms & Crede, 2010; McHugh, 2011).
Moreover, the pastoral leadership must have the capacity to motivate and connect
with the devotee in accomplishing the objectives. The leaders should effectively
support and give a shout out to the devotees to the objective accomplishment
(Harms and Crede, 2010).
Moreover, female clergy are motivators. In an irregular specimen of 250 ministers of
both sexual orientations from fifteen categories, the analysts posed the question "Do
you feel ladies pastorate approach or do service another way than priests?" The
overview uncovered that female church were all the more eager to share control and
were empowering of the people. Support is a key component of inspiration (Harms
& Crede, 2010).
21

As Chang (2007) suggests, cooperation is a by-result of inspiration and that leaders

should be cooperative individuals, building service groups and associations, which
function admirably together. A portion of building a powerful group includes,
adding to an atmosphere of appreciation, trust, and acknowledgment (Schmitz,
2010). In reality, leaders ought to anticipate that constituents will function
admirably together. To make this atmosphere conceivable a minister must cultivate
a society of trust, shared admiration, and inventiveness as a major aspect of the way
of life.

2.4.3. Visionary leadership.

All leaders should have vision and Pastoral leaders, especially, need to have a
unique vision for the future state of the church. As Solomon said, Where there is
no vision the people perish (Steen, 2008). The author described a vision as realistic,
credible, attractive, and inspiring for the organization (Steen, 2008). Vision
challenges followers to advance. It also helps to create initiative in leaders and
followers. Vision is the guiding force that advances an organization, including the
church (Ricketts, 2005; Steen, 2008). Sadly, some researcher revealed that only two
percent of churches have any vision. How are ministries and staffs making decisions
without the aid of vision to filter ideas through? Coultier states, Without vision
there may be emotional zeal, but no direction (Coultier, 2003).

In church ministry, the pastor is the leader, and driving force behind the vision. The
pastor helps to develop and guide the vision. He is the visionary. The visionary
initiates and develops the organizations unique vision. Without the pastoral leader
communicating the vision, it

likely will never amount to anything. Indeed, for the

22

vision to have an effect on the life and ministry of the church, it must become a vital
part of the planning and communication of the church (Rickets, 2005; Nichols,
2007).

Visionary leaders have an incomparable feeling of what the needs of the

congregation and significance they can add to a dream that will offer the association
some assistance with advancing great into what's to come. They need an
unmistakable picture of what the future could get to be. Without an advanced idea
in the leaders vision, the vision will need profundity and the leaders will have no
energy to lead. Hence, basically the leaders must have cutting edge knowledge
concerning vision (Ricketts, 2005).Another part of a leaders r's vision is that it must
originate from God. Pastoral leaders must look for God in the visionary procedure.
Nichols, in his article on vision, states, "For the vision to have power in the life of
assemblies, it should first originate from the heart of God. We may look for and may
get it, yet we don't make it. The vision originates from God" (Nichols, 2007).

As Ricketts points out, vision is a spiritual component in the life of the Christian
leader. Scripturally talking, the idea of vision for leadership is all through the Bible.
To be sure, Moses, Samuel, Nehemiah, Paul, Phillip, Peter, and numerous others
had dreams for service straightforwardly from God. At the point when Jesus called
siblings Simon and Andrew, he said, "Come and follow me, and I will make you
fishers of men" (Rickets, 2005). In every one of the accounts, Jesus said to go into the
whole world and make disciples of the countries (Ricketts, 2005; Nichols, 2007).
Thusly, the spiritual component in a ministry vision is key.

Moreover, the vision must be clear and succinct. It can't need appropriate
profundity. For a dream to be effective, the pioneer must convey the vision
23

obviously. He or she should likewise ensure the vision is justifiable. To be sure, Finn
characterized, "vision as a reasonable mental picture of an ideal future bestowed by
God to His chosen servants (Finn, 2000). Further, the clergyman must convey the
vision. Supporters must comprehend and see the capability of the vision for their
lives. The congregants must have the capacity to perceive the significance of the
vision. Disappointment in such manner will probably smother the vision (Ricketts,
2005; Finn, 2000; Nichols, 2007). Ricketts depicted the vision as a mental picture.
The obligation of the pastoral leader is to paint a explicit picture. The clergyman
must utilize inventive, illustrative correspondence to express the vision. The work of
art of the photo is basic to making the required mental picture for the gatherers
(Rickets, 2005; Nichols, 2007).

The leader must convey the vision on the off chance that it is to be successful. The
vision correspondence procedure ought not to avoid any individual inside of an
association. Also, the pastoral leader must recognize and select those individuals
expected to whom to impart the vision. Inability to do as such can hurt the
progression of the vision (Coulter, 2003). Moreover, the leader must impart the
vision each twenty-six days. Imparting the vision keeps it in the front of chapel
part's brains. This constant correspondence of the vision assists gatherers with
remembering and get included in the vision. Just imparting a trademark is not
vision correspondence (Coulter, 2003; Nichols, 2007).

2.4.4. Pastoral leaders and dialogue

Essentially imparting only the vision is insufficient. The minister must show how
the vision adjusts to the body constituencys dreams and values. Before they will
focus on a dream, individuals must have the capacity to perceive how the vision
24

identifies with their own particular vision (Nichols, 2007). During spiritual
formation in pastoral leadership, the literature show the significance of the pastor to
have a true association with God as a repeating subject. Carter, in her article,
focuses on that ministers and different leaders who value spirituality stress push
the significance of reliance on God or an unmatched being. In general, the leaders
profound life is a mission of individual significance and reason. Moreover, most
profound sense of being can be a controlling motivational power that is crucial to
compelling initiative in light of the connection to social obligation, credibility, and
stability (Carter, 2009).

In addition to this, Robinson detailed a few segments of spiritual leadership. Firstly,

the leader must lead the pack. Furthermore, the leader must give obligation back.
The leader delegates power to others permitting others to co-lead or partake in
initiative. Thirdly, the profound leader gives obligation back to God. The spiritual
leader trusts and confides in God and is reliant is upon God. As the late scholar Ray
Anderson expressed, "Pastors must give their service back to Jesus Christ." In
Christian most profound sense of being and spirituality, leader surrenders to God
(Robinson, 2005). Through this surrender, the leader encounters internal change.
From this association with God, the leader gets power and the inspiration to be
compelling in service (Corbett, 2006). The Crowe (2001) found that most spirituality
aligns and adjusts to exceptional leadership qualities, and that remarkable and
outstanding spiritual leaders conveyed a sense and attention to God`s vicinity in
their lives (Corbett, 2006). Since leadership is a profound practice, leaders need to
depend on God and not self (Robinson, 2005).

Interestingly, Barton, commenting on spiritual leadership, said, "Profound change is

the procedure by which Christ is shaped inside of us" (Barton, 2009). Barton
25

contends that change of the leader streams down into their leadership. As the
minister gets notification from God, change will happen internally, bringing change
into the minister and his administration. Thusly, this outcomes in change on the
leadership level (Barton, 2009).

In a similar observation, Burns and Cervero infer that self-consideration and care
must move in both an interior and outer progression. Inside, withdrawn or
introverted leaders must look for wholeness in their spiritual and emotional life.
Mother Teresa exhorted her sisters "the inside must turn into the fundamental force
of the exterior" (Burns & Cervero, 2002).

Specialists Kennedy, Echardt, and Goldsmith (2001) directed an investigation of

contention with congregational desires. The analysts additionally centered on
measuring the deep sense of being of the clerical leaders. The researchers utilized
the Transcendence Spiritual Inventory (TSI). The TSI`s center is on spiritual
formation. The sizes of the inventory measure the accentuation set on attention to
God, self, as well as other people. The bearing of the TSI scales is Priest up toward
God, Awakener into self and Energizer out toward others.

The subjects of the study scored high on the energizer scale. The understanding
aide depicted the energizer "as one who restores spiritual energy through activities
that minister to others" (Pontius, 1992). The understanding aide appeared to negate
a percentage of alternate studies. Nonetheless, the elucidation aide could likewise
fortify some other analysts' undertaking or work. In particular, those believers who
depend on God will believe the precepts of their confidence. For Christians, this
implies complying with the expression of God. Jesus, in the accounts, oftentimes
engaged his service on others. He was an impeccable energizer. The contention
26

could be that the Christ-devotee would likewise emulate the Lord`s administration
style. The adherent must surrender and place his or her dependence on God and his
heavenly sacred writings (Pontius, 1992). Christ is all that is quantifiable and great.
He is likewise High Priest. In his article, Cozzens takes note of that successful
pastoral leaders have honesty. This impression of seeing the minister as a
coordinated entire is an aftereffect of an existence in accommodation to God.
Congregations see leaders of trustworthiness as ethically valiant. The pastoral
leaders ethical valor assists him or her with preaching and accommodate struggle
(Cozzens, 2002).

Similarly, Senske argues that effective pastors have an integrated wholeness in life,
meaning that these pastors model a life of Christian spirituality. Indeed, these
leaders live out their faith for all to see. They have an interconnection closely to the
divine. These leaders demonstrate their faith through an intense, committed
spiritual life. They also seek and place God in their ministry (Senske, 2004).

Furthermore, pastor leaders need to have the ability to maintain personal,

professional, and spiritual balance. In the world of the twenty-first century, the
pastor must keep both emotionally and spiritually fit (Senske, 2004). Wholeness
also involves exercise. Exercise can help pastors relieve stress and release
endorphins. Through exercise, the pastor gains renewed energy and reduces
depression. In addition, the pastoral leader needs to make time for family. The
leader needs to say no to certain commitments in order to have balance. The pastor
can easily overcommit and take on too much. Over commitment can harm the
family unit. The pastoral leader needs to take time off to be with family and say no
to certain commitments (Taha, 2010).

27

It can therefore be said that the spiritual leader should depend upon God. He or she
should not attempt to lead from the self. Rather, the focus and reliance should be on
God. By focusing on God, the leader will gain the spiritual strength and motivation
to lead others (Crowe, 2001; Corbett, 2006; Robinson, 2005).
2.4.5. Shared leadership.
The fourth trademark characteristic is shared initiative. Effective pastoral leaders
are those that create leaders inside of the congregation body" (Carter, 2009). In
reality, as Robinson pointed out, successful pastoral leaders give obligation back to
chapel individuals by sharing leadership (Robinson, 2005). Leadership specialists
have a tendency to concur that pastoral leaders have an in number inclination for
the transformative initiative style. An extraordinary quality of the transformational
leadership style is that leaders search for the opportunity to create other potential
leaders (Corbett, 2006).

Yet again, Pastoral leaders who look to shape different leaders must invest energy
with their constituents by finding out about coaching them. They create individuals
in their authoritative reach. Jesus Christ invested energy with his followers. In like
manner, pastoral leaders ought to invest energy with their potential leaders. The
minister needs to offer the potential leaders some assistance with becoming the
most ideal leaders (Langly, 2003; Robinson, 2005; Land, 2005). Further, pastoral
leaders need to trust others with territories of the service. They need to understand
a key method for helping other people to be skillful in initiative, to delegate errands
and obligation to constituents. By assigning responsibilities, leaders can help other
people take in the order of leadership (Langly, 2003; Robinson, 2005; Land, 2005).
The above model of shared leadership is by all accounts comprehensive. In the
congregation, no individual ought to be ignorant, whether a clergyman, group
28

leader, or follower. Some portion of shared leadership is the sharing of information.

Moreover, shared leadership is working in a brought together community oriented
style that makes an eventual fate of likely achievement (Land, 2005).

In the Old Testament, Moses was overworked judging the problems of the children
of Israel. His father-in-law, Jethro, suggested Moses delegate his authority to
capable men to deal with the people's issues (Christine, 2010). In the modern world,
ministers often get overwhelmed with problems. Therefore, sharing ministry can
help to overcome this problem. The evidence of the literature suggests that effective
pastoral leaders share ministry (Christine, 2010).

In order for pastoral leaders to share ministry, they need to be willing to employ
capable leaders. Specifically, pastors need to train and deploy leaders into the
needed areas of ministry (Christine, 2010). Additionally, pastors need to place the
new leaders in the right areas of ministry. Not having the right people in the right
position could be disastrous. Jeremiah P. Stevens suggested that the pastor is
responsible for discerning the correct volunteers for the position. The pastor
especially needs to know the qualifications for the ministry role. They need to know
if the person recruited for the position is right for the role (Stevens, 2012).
2.4.6. Communication.
Communication has been portrayed as the capacity to express a dream (Steen,
2008). Others have described it as the capacity to offer a dream, or a thought, by
utilizing an individual's logical capacity and social abilities (Steen, 2008). Analysts
Kouzes and Posner (2008) note that communication includes the capacity to reword,
outline, and express emotions (Steen, 2008). Leaders must have the capacity to
impart. They must know how to convey a dream for the future and their mental
29

picture of what the future could be. The pioneer must make constituents consider
themselves to be a piece of the vision. Moreover, the pioneer must have the capacity
to lead transparent dialog with constituents about the association (Steen, 2008).

It also agreeable that church Leaders also must be able to communicate their goals
and purposes for the organization. For the leader, he or she must spend time with
others. This means the pastor should take time to be in community with the
congregation. The pastor needs to be involved in church events, visitation, and other
areas of church community. By doing this the pastor will not only develop
relationships, but will also have the ability to communicate to parishioners ideas
and the vision for the ministry (Steen, 2008).

Moreover, the pastor can utilize the lectern to convey vision, objectives, and wishes
for the congregation. Sermons could be in alignment with the vision or objectives of
the congregation. Furthermore, the minister can likewise work to speak with other
church leaders the dreams and objectives of the congregation. The pastoral leader
can convey these beliefs by means of chapel gatherings, church capacities, and
periodic lunch or supper gatherings. The fact of the matter is that ministers should
be well-spoken in correspondence. Hence, pastoral leader should be persistently
conveying the vision and mission of the congregation (Steen, 2008).

Communication is essential in different areas of service. On the off chance that a

minister declines to impart the needs of the congregation, how is the gathering
going to think about the needs? Successful communication is rewarding in
numerous areas including money related and volunteer recruitment. The minister
needs to impart and urge the congregation body to get included. He needs to
approach and make advances for help. Whenever convinced, committed ward
30

individuals will probably follow up on the conveyed needs (Stevens, 2012). Keeping
in mind the end goal to acquire supporters, the peaceful pioneer must tune in. An
expansive piece of communication is listening to followers. Moschella (2011)
portrayed a kind of profound listening that ministers ought to have called peaceful
ethnography. In this kind of dynamic tuning in, the minister tries to comprehend
the ward. The clergyman tackles the part of a researcher.

Likewise, the minister stays nonpartisan. The procedure of a peaceful ethnography

starts with the minister asking a basic question, for example, what isn't right with
this congregation. A straightforward inquiry can offer the minister some assistance
with understanding the way of life of the congregation (Moschella, 2011; Perez,
2011). Amid the procedure of social affair information, the pastor effectively listens
to the followers and thinks about the information. Upon, the finish of meetings, the
clergyman again thinks about the information. He or she then starts to compose the
church`s confidence story. At last, at a meeting, the priest imparts the confidence
story to the gathering. In the event that no adjustment of the confidence story
happens, then it gives new bits of knowledge for the minister and ward. These bits
of knowledge can help the congregation in facilitating its main goal and moving
past preventions (Moschella, 2011).
Communication seems essential in all areas of life. Nevertheless, in pastoral
ministry it is highly needed for the furtherance of the churchs mission. If pastoral
leaders fail at communication, then the execution of goals and objectives likely will
fail. This failure likely would harm the entire church. Therefore, in ministerial
leadership consciously communicating to the church is imperative.
2.4.6. Perseverance in pastoral leadership.
31

Miller enumerated perseverance as the most fundamental quality a pastor can have
especially in dealing with change and tradition. The pastor must have perseverance
if he expects to weather the turmoil that is likely to ensue. A leader, at times, will
have to withstand criticism, stubborn constituents, and the unavoidable
repercussion that will happen in cases where tradition may need change (Miller,
2007). The leader will need a built-in aptitude for dealing with the stresses of
ministry. The minister develops this built-capacity through balance or self-care.
When a minister practices self-care, the possibility of burnout reduces. The pastor
develops toughness. This toughness parlays to the functionality of the pastorate,
and the pastor develops perseverance for the daily service of ministry (Taha, 2010).

2.4.7. Evangelistic.

In a study on how small churches grow, 109 churches participated in the study.
Reviewers recognized fifteen characteristics of growing churches. The majority
involved evangelism. The top characteristic was evangelism. Second, the churches
were involved in the local community. In addition, the culture of the church was
open and safe for newcomers. Mentoring was available for newcomers. They should
be in the business of reaching the non- churched. Many churches are evangelistic.
Specifically, churches often do programs or have memorable events to reach the
non-churched. The problem with this type of evangelism is that it is occasional
efforts to reach the non-churched. Ministers and churches need to be involved in
32

intentional evangelism. Intentional evangelism is the continuous effort of churches

in reaching the non-churched. Intentional evangelism is a daily, weekly, and yearly
effort (Dodson, 2006).

The significance of evangelism cannot be overestimated. Successful churches have

leaders who are evangelistic. This evangelistic characteristic tends to spread to the
congregation. Biblically, evangelism is imperative to the church. Jesus said to go and
make disciples. Therefore, pastoral leaders need to embrace this mandate of
evangelism (Dodson, 2006; Hawco, 2010).

2.4.8. Managing change in pastoral leadership.

Change is inevitable in any church setting according to Hawco (2010; Goodwin,

2005). The gratification of many churches is to keep the status quo. However, true
leaders realize the need for change and plan to implement the needed change.
Many changes face the church and the world. The responsibility of the pastoral
leader to know how to manage change is essential (Hawco, 2010; Goodwin, 2005).
Goodwin expresses church change as reformation (Goodwin, 2005). The pastoral
leader is the reformer of the church and that all churches need reformers. The
pastoral reformer`s mission is to lead change. The reformer needs to be thinking
and asking questions in order to discern what

change needs to take place. The

leader should ask questions like, How can I change the culture? How can the
implementation of a new ministry mindset set in place? How can I get them to think
about the church as a mission that is sending them out into the world? Asking
these questions helps the pastor to diagnose the problems that prevent the church
from growth. The pastoral leader becomes a cultural anthropologist as he seeks to
understand the social structure of the parish (Goodwin, 2005).
33

In the same way, Goodwin proposed that pastors gaze at their past and heal issues.
Precisely, he supposed that the pastor must deal with volatile issues of childhood
and problems that need healing. Goodwin thinks that as the pastor confronts the
past, healing will happen, and the ministerial leader can create health in the church.
The pastor can diagnose the problem and help to heal it by forcing congregants to
deal with the issues that have caused the resistance. Dealing with resistance in turn
will produce church health. For church health to happen, the pastoral leader must
be dealing with his own past (Goodwin, 2005).

Furthermore, for the pastor to manage change he or she must help the congregation
to envision the future. This requires the ability to envision the future, specifically,
the ability to convince the congregation to work together for the betterment of the
church community (Perez, 2011). The minister must communicate a future to the
congregation that is vibrant and beneficial to the church as a whole. This minister
should use the vehicle of the vision to help create the excitement concerning the
future. The vision of the church should be the catalyst of helping to create and
manage change (Perez, 2011).

2.4.9. Authenticity and pastoral leadership.

Far too many people in the culture desire to be like another person. Baston (2005)
related how many pastors begin to define themselves by the pastoral role, which is
unhealthy for the pastor. Additionally, sometimes pastors will compare themselves
to others, which is unhealthy. The minister should be defining the person he or she
34

is and not allow the job role or others to do so. Simply defining the self by the pastor
title can cause a minister to lack authenticity (Baston, 2005). The real self is more
than just the minister. To realize authenticity, the pastor should ask questions for
discovery and spend time in reflection. Being authentic could help the ministry of
the pastor. The pastoral leader can bring his experiences and real personhood into
the ministry setting. These experiences such as the loss of a relative could help the
minister relate to the family of a congregant experiencing death (Baston, 2005).

2.4.10. Pastoral calling

The spiritual calling of the minister is a unique gifting that God presents to the
pastor. All Christians have a calling and purpose in the kingdom of God.
Nonetheless, the pastoral calling is unique (Baston, 2005). Baston quotes Ephesians
4:11 on the uniqueness of the pastoral calling, It was God who gave some to be
apostles, some to be prophets, some to be evangelists, and some to be pastors and
teachers, indicating that, within a general call into ministry, there may be more
unique calls or roles in the ministry (Baston, 2005).

Jethani described the shepherd as the teacher of the congregation. In his view the
pastor`s job is to carefully teach the sheep and help them to become devoted
followers of Jesus Christ (Jethani, 2012). However, the pastor needs to be careful not
to overstep boundaries. Jethani believes pastors can overstep by becoming
controlling of congregants. If this happens, the pastor needs to change course. As
Jethani pointed out The sheep already have a Lord, what they need is a shepherd
(Jethani, 2012). The simple statement means that pastors need to act as a shepherd
not as God.

35

In lieu of the above, Stevens (2012) summarized the competencies for a healthy
Christian Ministry as follows;

Administrative practices

LEADERSHIP
Knowledge of basic administrative processes involved in

Budgeting for ministry

ministry leadership
Knowledge of processes for budget planning, approval, and

Business meeting moderation

monitoring
Knowledge of business meeting agendas and parliamentary

Communication skills (oral and

procedure
Ability to communicate clearly and effectively, both orally and

written)
Developing leaders/Mentoring

in writing
Ability to identify persons gifted for various leadership roles

Interpreting the ministry context

and to help them cultivate their gifts

Understanding of contextual factors that affect the shape of

Leading change

ministry in a given setting

Understanding of the principles and dynamics involved in

Leading a Christian education

proposing and effecting change in an organizational setting

Knowledge of basic principles and methods for Christian

ministry

education; ability to organize a ministry that promotes spiritual

Leading the church in missions

growth among all Gods people

Understanding of the churchs role in Christian missions;
knowledge of resources for missions education and
opportunities for missions support and involvement; ability to

Leading stewardship emphases

organize a ministry that promotes missions

Understanding of the role of stewardship in the Christian life;

Managing conflict

ability to organize and lead a stewardship emphasis

Understanding of the principles and dynamics involved in
conflict; knowledge of resources and methods for helping to
resolve conflict; disposition to serve as a peacemaker and

Organizational skills

mediator in conflict situations

Ability to organize and prioritize multiple tasks and
responsibilities for the effective functioning of the ministry

Planning and goal-setting

Ability to set appropriate goals and make detailed plans for

achieving those goals, allotting sufficient time for the work

Recruiting, training, and

Ability to recruit, train, and motivate volunteers for the

motivating volunteers

effective functioning of the ministry

36

Relating to the community as a

Understanding of ministry identity and role as a spiritual

spiritual leader
Supervision of personnel

leader in the community

Knowledge of personnel policies and processes involved in
hiring/staffing positions; ability to provide healthy and
effective supervision to persons serving in the ministry

Understanding of denominational

organization
Understanding of denominational polity, structure, resources,

polity and resources

and processes, and how these relate to the functioning of the

Understanding of financial reports

ministry organization
Knowledge of basic financial principles and procedures

and procedures

required for the sound fiscal operation of a ministry

Vision-casting

organization; ability to read a financial report

Ability to articulate and promote a vision consistent with the

Working with committees and

mission of the ministry organization

Knowledge of the leadership structure of the ministry

other leadership groups

organization and how the various components function

together; understanding of the ministers role in relation to
these groups

Source: Stevens (2012)

Figure 2.1 Leadership competence of a health Christian ministry

Stevens, 2012).

With regards to pastoral care, Stevens (2012) summarized the core competencies
and follows;

Care for the poor

PASTORAL CARE
Demonstrate an active concern for meeting the needs of the

37

Counseling

poor as an expression of Christian witness

Understanding of the basic principles of Christian counseling;

Crisis care

ability to provide sound biblical counsel to those seeking it

Ability to provide appropriate pastoral care to those
experiencing various crises (illness, tragedy, divorce, family

Encouragement

problems, loss of employment, etc.)

Demonstrate a hopeful perspective and offer encouragement
through tangible acts of ministry

Equipping others for caregiving

Ability to recruit, train, and motivate others to serve as

caregivers in the ministry organization and beyond

Hospital visitation

Ability to function appropriately as a pastoral presence to those

Marriage ministry

who are hospitalized, to their families, and to medical staff

Knowledge of biblical teachings on marriage and the family, of
issues to address in preparing for marriage, of church wedding
policies, and of resources for pre-marital counseling, marriage
counseling, and marriage enrichment; ability to provide premarital counseling, to officiate a wedding ceremony, and to

Ministry to the bereaved

provide counsel to married couples seeking help

Understanding of the stages of grief and of the needs of the
dying and bereaved; knowledge of funeral practices and
policies and of grief support resources available to those who
suffer the loss of a loved one; ability to provide pastoral care to

Pastoral visitation/Soul care

the dying and bereaved and to conduct a funeral service

Understanding of the role of the minister as a spiritual guide or
director; demonstrate capacity to relate to other believers as a
spiritual friend

Source: Stevens (2012)

Figure 2.2. Pastoral care competencies of health Christian ministry

Christian ministry leadership development may be informed by this review in that

developing leaders should first be filtered/selected by their sense of a combination
of many aspects and not as single one in isolation. Due to the professional nature of
counselling, education and training would increase their competence. This can
38

further enhance their confidence and finally, developing leaders can be coached,
measured, critiqued and developed in character traits.

39

CHAPTER THREE
THE EVOLVING COUNSELING COMPETENCIES FOR LEADERS
3.1. Introduction
Much as the problems our societies bring to us can often be identified as some
variation of fear, many of the best outcomes can be thought of as being our clients
increased ability to manage life more responsibly. Individuals all are free to choose
their own courses of action and paths in life, and it is easy to appreciate the essential
counseling role of helping people recognize their freedom and their right to choose
based on that freedom. However, our role in helping people assume responsibility for
the choices they make in their lives is sometimes less clear. The famous existential
psychoanalyst Viktor Frankl (1963) once suggested that we should have a Statue of
Responsibility to complement the Statue of Liberty as a way of demonstrating our
collective commitment to enhancing personal responsibility.

The datum that pastors spend considerable time in the role of counselor is well
documented. Notwithstanding an increasing number of mental health delivery
systems (e.g. Christian psychologists, counselors, human relations specialists, personal
coaches, etc.), most people still look to their pastor as the first source of counseling and
soul care. The reasons for this are easy to understand. The pastors natural access to
the lives of people through sermons, birth, child development, adolescence,
graduations, pre-marriage, marriage, remarriage, death, crises, ceremonies, hospital
care, death, and funerals makes him the obvious first choice for counsel during times
of distress. As observed in chapter two, the pastor is in a unique position to offer
40

comprehensive soul care because he is aware of the parishioner on a week-to-week (if

not daily) basis. Contrasting most professional therapists the pastor (literally
shepherd) feeds the flock with spiritual food and sees they are protected from spiritual
danger. In multiple ways the pastor-teacher tends to the flock on a long-term basis,
often from cradle to grave. As Dobbins (2014 p 12) states, The pastor is in a unique
position to powerfully influence a persons horrifying image of God, crippling ideas of
self, destructive habits, and hurts from the past.

On the whole people trust their pastor for the care of their souls. The problems
presented to the pastor are no different from those presented to a professional
counselor. Premarital preparation, marital problems, parent-child relations, anxiety,
guilt,

depression,

vocation,

sexual

problems,

various

addictions

(including

pornography), and matters of faith top the list of presenting concerns. This section is
an attempt to explore current counselling competencies with reference to generation
and evolving ministry and society challenges.

3.1. Knowing yourself to guide people

Bond (2000) holds the view that because self-awareness has such a major impact on a
counselors effectiveness, many programs in counseling, clinical psychology, and even
social work require implicitly or explicitly that students engage in some kind of
personal counseling or growth work as part of their training. According to Bond
(2000), counselor self-awareness is also a primary ethical consideration because it
ensures that we will, at the very least, do no harm to our clients by unconsciously
working out our own emotional unfinished business through them. Furthermore, the
counselors do not have to be perfect people, but the more we understand and have
41

come to grips with our personal history, the less we will be controlled by that past or
look to others to satisfy its deficits.

A counselors unmet intimacy needs or desire to prove competency may actively

interfere with delivering the best services possible. The effective counselor has learned
how to use his particular personal difficulties as a way of relating to the specific
emotional needs of his clients (Bond (2000). Truly sound, effective, and ethical practice
involves learning all you can about people and how they behave, as well as about
yourself. Certainly, the degree of self-awareness that you are able to achieve is at least
as important as the formal training you receive (Cavanagh, 2010). Self-awareness is a
critical factor in developing the all-important empathy necessary for doing good
counseling work (Brennan, 1987), and learning about yourself is probably the best way
to begin to learn about the development of empathy for others (Duan, Rose, & Kraatz,
2012). While the connection between your personal history and your counseling
effectiveness is not directly clear, there is nevertheless a good case to be made for
looking at your own back- ground (Softas-Nall, Baldo, & Williams, 2011). The best
counselors are those who learn how to blend their formal knowledge and
understanding of human relationships with a solid understanding of their own
personal history (Cormier & Cormier, 2008).

Further than developing a high level of self-understanding, Bond (2000) asserted that
they should seek to under- stand your motivations for doing this kind of work and
your hidden desires for what you plan to gain from it. If you are to learn both what
you want and why you want it, you will need to bring as much personal material into
your conscious awareness as possible. Plumbing your own depths will undoubtedly
increase your appreciation for how much material is unconscious, or out of awareness,
in all of us.
42

Referring to Sigmund Freud who introduced the notion of the unconscious as a way of
talking about material that exists in our minds, for each of us, out of our day-to-day
awareness. Softas-et al., (2011) believed that all of the thoughts and feelings that exist
in the unconscious are there because they are too painful to be remembered, that they
have been repressed and pushed out of conscious awareness. They believed that
these

thoughts

and

feelings

are

related

to

early

childhood psychosexual

developmental issues and our fantasized notions of sexuality and power struggles
with parents.

Many of Freuds original ideas have been challenged by other theorists both in and out
of psychoanalytic schools of thought; however, the idea of the unconscious

Theorists may disagree about the specific nature and origins of material held in the
unconscious, but they generally believe that we all function with elements of our past
stored in our memories just beyond the grasp of our daily awareness. A function of
most counseling is to help people access more of this material, to draw it into the
realm of conscious awareness. This business of harvesting unconscious material is
complicated. Your course work and clinical experiences will serve as an introduction
to the reality and importance of this phenomenon, and a lifes work in counseling will
help you appreciate its complexity.

It is important for counselors to begin to recognize how their own unconscious

material affects their work. To the degree that it is not understood, it can unwittingly
influence the course of work with clients. There is, for example, a tendency for
counselors to project their own unconscious material onto their clients (Hackney &
Cormier, 2011). Counselors who have unresolved, unconscious needs for intimacy,
43

power, or control can subtly work those needs out through work with their clients.
This is why supervision is seen as a critical ethical responsibility for sound counseling
practice.
The foundation of counselor awareness is the intrapersonal level of awareness. It is
how you are feeling and what you are thinking, and it is deter- mined by the
cumulative sum of your emotional and cognitive experience as it is acted upon by the
current situation in which you find yourself. Descartes made famous the remark, I
think, therefore I am. You could also say, I feel, therefore I am. Or, perhaps, I think
and feel, therefore I am. Some would argue that what we think determines what we
feel. In any case, no one would deny that emotions are a large part of our total being or
that caring for our emotional selves is a critical aspect of counselor self-care (Wilson,
2004). To be an effective counselor, you will need to regularly check in with yourself at
this level, to look at your internal experience and reflect on what you are feeling and
thinking.

At the second level is interpersonal awareness. This relates to the dynamics of your
interactions with other individuals. It is about intimacy, contact, and conflictall the
relationship variables at play between you and one other person. Interpersonal
awareness means that as you interact with a client, part of your mind is
simultaneously standing back, looking on, and reflecting on the quality of the
interaction.

Level III
Collective Awareness
(Awareness of the group dynamic)
Level II
Interpersonal Awareness
(Awareness of relationship with another)
44

Level I
Intrapersonal Awareness
(Awareness of internal thoughts and feelings)

Figure 3.3 Levels of Counselor Awareness

3.2. Developing your style to connect with people
It is imperative to understand that ones temperament determines how one relates to
others. That is why, core competency number one, knowing yourself to guide others
is so important. Some pastoral counselors are dominant, directing the activities of
those whom they guide. Others are careful planners, therefore, more reserved in their
counseling behaviors. Still, others are people oriented, personally involving those
whom they counsel in their plans and actions. Additionally, some pastoral counselors
are motivational, inspiring their clients to change while others are passively assertive
causing their clients to assume the role of follower in order to accomplish goals. , in
his book presented the following excellent observation about the significance of
diverse personalities in the area of pastoral care and leadership, what is true of us
inside is expressed to others through our temperament and our spiritual gifts as well
as our strengths, weaknesses, limitations, and flaws. Our temperament is a unique
God-given part of our identity. It is the characteristic way in which we relate to people
and events or tasks. There is no best temperament or spiritual gift (Seidel, 2013)

Each temperament has its own strengths and weaknesses. Much like spiritual gifts,
God gave all the temperaments because all of them are needed.

Therefore, God

utilizes all types of characters and personalities in the pastoral leaders and counselors
He has chosen. It must also be noted that the core of ones personal identity is found in
ones relationship to God through Jesus Christ. When ones relationship with God has
been consciously authenticated, and the awareness of the faithfulness of Gods love
45

and acceptance has been established, and the security of ones position in Christ has
been validated, one has the freedom and strength to give, serve, lead, and counsel in a
godly manner. No longer does one need to use others to fulfill personal needs.
This competency establishes four best practices for pastoral counselors who uniquely
engage clients in todays church. These best practices include learning concepts, skills,
and resources necessary to effectively, ethically, and safely approach parishioners
within the context of pastoral counseling. In order to master core competency number
two, pastoral care- givers must address the following best practices. First, the pastoral
counselor must judge the importance of integrating the Bible into the counseling
model. Second, the pastoral counselor must consider the proper relational style for
creating a context of change and relocation for the client, as well as construct an ethical
and safe environment for counseling. Third, the pastoral therapist must resolve to
address the counseling setting, bearing in mind matters of cultural diversity and how
one will influence change within that context. Finally, pastoral counselors must be
astute strategists, especially in the area of Solution-Based Brief Pastoral Counseling
(SBBFC).

3.3. Constructing your strategy

Grame, Tortorici, Dillingham and Winlebaur (2009) asserted the view that the concept
of matrimony and even the definition of marriage progressively are eroding toward
chaos as the once revered institution of marriage continues to be a subject of debate
and controversy within our society culture today. For example modern couples all over
the world not only contend with the normal tests and obstacles intrinsic to any human
relationship, but also face philosophical challenges as well as spiritual forces of
darkness seeking to rescind the biblical ideal. However, the Bible, which portrays
marriage as a beautiful metaphor of the union between Christ and His bride, the
46

church, represents the most dependable foundation upon which to construct a highly
functional marriage.

Because confusion, dissonance, pain, misunderstanding, and

hurt are unavoidable for couples, Grame, et al (2009) made emphasis that the pastoral
counselors, when called upon, must have the ability to offer a solid integration of
biblical principles and counseling skills, along with the appropriate clinical therapy in
order to foster relational wholeness.

Even though the primary content addresses the psychological concerns that are to be
integrated with biblical counseling, it is still noteworthy to mention the spiritual
implications.

Similar to the tentativeness of spiritual counselors to assimilate

psychology with biblical precepts, there has been a guarded hesitancy by psychology
professionals to address spiritual issues in counseling, even though there are many
advantages.
When comparing psychological counseling with biblical counseling, one becomes
conscious that both are attempting to help the client to learn to accept self, forgive
others and self, acknowledge his or her shortcomings, accept personal responsibility,
let go of hurts and resentments, deal with guilt, and modify self-destructive patterns
of thinking, feeling, and acting. These are the issues that clients bring to counselors;
and, all have emotional, spiritual and/or religious dimensions to them (Slife, Brent,
Stevenson and Wendt, 2010). In a study conducted by Slife et al, (2010) in the American
communities, most respondents reported in a poll that active religious beliefs and/or
spiritual awareness are integral to their lives. The data from the poll suggests the
possibility that many of these individuals will seek counseling to resolve their deep
spiritual and religious issues.

The common denominator of spirituality and

counseling is human suffering; therefore, many will initially turn to their spiritual and
religious beliefs when things go wrong.

47

Slife et al, (2010) later on contend that the opportunity for pastoral care and counseling
in the twenty-first century is optimal, especially in the areas of family counseling and
couples therapy. Therefore, it is important that pastoral counselors recognize not only
the significance of providing spiritual help for their clients, but also have the ability to
corroborate appropriate psychological therapies for the purpose of achieving the
holistic wellbeing of a client. The information presented in this paper discusses the
major tenets and techniques associated with an eclectic group of family therapies for
the purpose of exposing a cross section of relevant psychological therapies for
implementation when counseling couples or families in distress.

3.4. Building your plan to repair families

Nichols (2009) urges the counselee to develop clear, manageable goals that lead to
problem solving and decision-making. Simultaneous with goal setting, one should
work with the counselee to intentionally restore balanced health in his body, mind,
emotions, relationships, and especially in his personal walk with Jesus Christ. Thus, it
is typical at the beginning of each subsequent session that I ask about these five
dimensions: physical (eating, sleeping, exercise, and rest), intellectual (thought life,
journaling, obsessions, reading), emotions (mood, energy), social (significant
relationships, work life, family life, friendships), and spiritual (devotional life, prayer,
Bible reading, spiritual disciplines). Also work with the counselee to develop
measurable goals in each of these five aspects.

Tell again the counselee that while will power is a necessary component of counseling,
it is insufficient to deal with ingrained habits of sin. The human will can never

48

accomplish what Gods grace can. Living and walking in Gods path of disciplined
grace produces in us a willingness to act and do His pleasure (Philippians 2:13).

At the end of each session, assign homework. This communicates that you expect him
to take ownership in the counseling process. Homework is a vote of confidence he can
make healthy changes in his life with Gods help. Balanced health, over time, reverses
many of the effects of being unhealthy and builds godly habit structures in the life of
the counselee.

In todays stressing environment, most family relationships are strained. Both parents
are working long hours; thus, family intimacy and playtime for the children has given
way to numerous structured activities acting as controlled babysitting. Arguing, on all
levels of family relationships, has become incessant; and, the family unit has become
grossly disconnected.

The journey through life is a series of crisis. Some are

predictable and expected; yet, others are situational. In fact, there is no limit to the
number of family crisis experiences that occurs in life; think of the possibilities.
Therefore, the pastoral counselor needs to establish a biblical counseling process for
counseling families in distress.

CHAPTER FOUR
PASTORAL AND SPIRITUAL ABUSE:
IMPLICATIONS FOR PASTORAL CARE AND COUNSELLING
PRACTICE

49

4.1 Introduction
This section share a phenomenon that is little researched or understood. Stories of
those who have identified themselves as having been spiritually and pastorally abused
within the Christian tradition are explored, together with existing theories, whilst the
implications for counselling practice are also briefly discussed. This study
acknowledges and builds upon previous research in spiritual abuse; however, much of
the research completed to date has its origins in the United States and within the
Christian Fundamentalist Movement; it is also ten or more years old. From a cultural
perspective, research into pastoral abuse is generally inadequate within the Christian
societies all over the world. Furthermore, study exploring the implications for
counselling practice is lacking in this context, resulting in noticeable gaps in academic
work. Research into pastoral abuse and counselling spiritually abused victims who are
Christians is also very limited within and there is therefore a fundamental lack of
awareness of pastoral abuse within the Church and the social sciences. Pastoral abuse
is often thought to be limited to a phenomenon of sects or cults and not generally
viewed as a problem within the Christian community. Therefore, to raise awareness of
the problem and further the research, this paper examines what it is that constitutes
pastoral abuse within Christianity, its core features and causalities and the counselling
implications that are likely to be encountered. The literature reviewed is of a
qualitative design and a phenomenological analysis.

4.2. Linking pastoral to spiritual abuse

Ward (2007) argues that a problem arises in the definition of the term pastoral
abuse because it is somewhat new in general literature and, to date is sparingly
50

used. Abuse is a broad term that is generally understood, spirituality is equally

broad and however, it is less implicit. The phrase pastoral abuse rarely appeared in
literature until around ten to fifteen years ago, and remained mainly within the
context of Christianity (Ward 2007. p13). There was some earlier material that
explored the dynamics of unhealthy spirituality, but it failed to specifically name
this as pastoral abuse (Ward 2007 p13).

According to Henzel (2007) pastoral abuse has been described as the abuse of
power in the context of Christian fellowship with the core features of legalism,
authoritarianism, spiritual intimidation, manipulation and excessive discipline.
Blue (2013) suggests that all abuse occurs when someone exerts power over
another and uses that power to hurt. Ward (2007 p 13) clearly, describes pastoral
abuse as, spiritual bullying, this being the maltreatment of a person in a spiritual
context. Churches with sound and solid Biblical doctrine can be considered
cultic when they practice techniques of manipulation and thought reform
(brainwashing). In general, pastoral abuse is acknowledged to be the misuse of a
position of power, leadership, or influence to further the selfish interests of someone
other than the individual who needs help. It occurs out of a doctrinal position, or of
legitimate personal needs of a leader that are being met by illegitimate means.

4.3. The church and the spiritually abusive system

Pastoral abuse is an issue of power (Beed 2008 p18) and, according to Benyei (2008);
power is the ability to influence an outcome. Beed (2008 p7) also confirms that
power is a necessity of life and humans need to exercise power to organise
51

society. The behaviour of persons in a community is determined by where they

are placed in relation to others and Benyei (2008) points out that this has to do with
issues of power. Religious institutions see themselves as communities because their
members share commonalties of religious history or tradition. This type of
community has similarities to a family system where members move within it
according to their perception of explicit and implicit rules. Members of the
Christian Church generally see themselves as a family of faith where Clergy and
congregation ideally function within an egalitarian partnership (Benyei 2008).

Nevertheless, many Churches develop into an uneven hierarchical structure,

similar to a parent child relationship (Benyei 2008). In these settings, Clergy may
become very powerful and lead from the top

of the hierarchal structure,

accountable to no one, and congregations tend to idolise them (Benyei 2008).

Unless there is accountability of Clergy to a higher body or peers, and/or
explicit codes of conduct and ethics, there remains a potentiality to abuse within
these structures.

In a spiritually abusive system, an authoritarian stance often develops where the

leader or person in the system claims the right to command their followers
(Henke 2006). This system tends to be scrupulous in attempting to maintain an
image of consciousness of righteousness at all costs, which gives rise to secrecy. The
suppression of criticism occurs where questions cannot be allowed and, as a result,
there is no place for criticism; this is seen as a direct challenge to authority. A
perfectionist philosophy in an abusive system means the persons accomplishments
come through the performance of spiritual requirements and failure is strongly
condemned.

52

In some Christian denominations leadership is seen as a powerful symbolic

authority in representing God (Ward 2007 p51). Biblically, the responsibility of
leaders within the Christian Church is to serve others in a way that represents the
incarnation of Christ to humankind; serving as Christ served, laying down their lives
for the sake of others (Hunter 1990 p599). The leader is therefore an ambassador of
this relationship, leading others into association with God through Jesus Christ, and
not to themselves (Hunter 1990 p636). Ideally the Christian leader should not
govern others under a hierarchal leadership. Conversely, the leader is an over-seer,
an advocate, leading in order to serve and, in doing so, following the example of
Christ (Hunter 1990 p636). The philosophy of serving guards against the possibility
of Clergy abusing those under their care and is ideally implemented through the
structures of the Church in all its activities and teaching (Hunter 1990 p636).
However, within hierarchal structures, the leadership is incredibly powerful.

Henke (2006) argues that organised hierarchical structures are especially well
suited to the perpetration of systemic spiritual abuse. Shupe (1998) echoes the
declarations of Henzel (2007), Johnson and Van Vonderen (1991), adding that a
leadership that hides its true management plans, and promises empowerment to
its followers, is making its authority absolute. Shupe (1998) refers to

the

phenomenon of the abuse of religious followers by its leaders as Clergy malfeasance.

53

4.3.1. Clergy malfeasance

Regardless of whether or not the abuse is enacted intentionally or unintentionally,

the issue remains that pastoral abuse is inflicted by persons who are accorded respect
and honour in society, by virtue of their role as religious leaders and models of
spiritual authority (Enroth 2002). Clergy malfeasance is a core feature of a spiritually
abusive system. It is the misconduct of a religious leader abusing his/her position
and in doing so, perpetrating harm to others (Encarta 2003). Clergy malfeasance
occurs within a unique type of altruistic institution where power is equitably
distributed (Shupe 1998).

A Christian organisation is a trusted hierarchy where followers believe in, or

are encouraged or instructed to believe in, the good intentions, sincerity, and
wisdom of the leadership (Shupe 1998). Historically, Clergy have been the
professionals who sought to help guide communities through the difficulties of
life. They offered spiritual guidance and direction with emotional and family issues
and with everyday life (Rhoads-Meek, 2003 p1). Although spiritually orientated,
these leaders are comparable to the contemporary psychotherapist, although they
lacked the title and specialised training available today (Rhoads-Meek 2003 p1).

In western culture, Christian Clergy/leadership is considered to be in a prominent

position to provide human services on a spiritual level (Rhoads-Meek et al 2003
p1). However, this vocation has rarely been the focus of psychological research,
assessing work-related stressors they experience, or their

health and coping

responses. Using qualitative methodology, Rhoads-Meek (2003 p1) investigated

clergy malfeasance by a studying 874 Clergy in 45 states of the United States of
America by way of survey and 398 provided responses. This represented a response
54

rate of 45% and findings indicated that, because of the nature of their work, an
advocate was needed who would listen and understand, and who would be beside
them in assessing and solving the problems they faced. It is not the remit of this
paper to discuss the difficulties with which Clergy cope; however, it is useful to
consider that, without support, regular reviews or assessments of any nature, there is
a possibility that

the pressures of leadership may lead to intentional or

unintentional Clergy malfeasance of any type. This important issue could possibly
provide a subject for future research.

The process of this kind of abuse is subtle, thus explaining why many respectable,
well thinking people are ensnared in abusive systems. Christians are asked to give
their loyalty to an organisation, Church or leader and in doing so they believe they
are obeying God. This enables the abuse to be accepted by reasonable Christians
and permits it to continue long term and so doing subjugating the clear objectives of
counseling in the first place

Since leaders within abusive systems actually believe they are representing God,
they consider themselves to be beyond support or assessment of any kind. As a
consequence, these systems become abusive and therefore create an environment
for the perpetration of spiritual abuse. Ward (2007 p85) confirms, particular
structures and modalities of leadership are used as a means (intentionally or
intentionally) to initiate abuse. Any form of review or assessment of the leader
or system may prove to be difficult because it challenges loyalty and faith issues.
Similarly, Shupe (1998) argues that a long standing hierarchical Church structure and
its polity provide opportunities to abuse. Anson (2008) examines paedophilia
within the Catholic Church and concludes that the avoidance of Church structures
to review its polity establishes abuse in the long term.
55

4.3.2. The process of spiritual abuse.

Abusive leaders dominate those under their leadership they then, influence people
through negative discourse, which inflicts wounds upon the persons psyche,
causing the shaming of the person who can then be easily manipulated and neither
psychosocially suitable for counselling (Skedgell 2008).

The powers of discourse to induce shame, and the power of shame, are the methods
used to oppress the victim, who then remains submissive to the abusers
demands, enabling the abuse to continue over a long period of time (Skedgell
2008). These methods also create an illusion of normality and consequently the
victim comes to accept the behaviour as Gods will for them (Skedgell 2008). Henzel
(2007) argues that spiritual abusers make great efforts to ensure that their
followers are always focused upon what they have to say.

Peppiatt (2007 p9) argues that shame is one of the main results of spiritual abuse.
She describes shame from a Christian point of view and states that it is a result of
hurt that is received when growing up; making one feel that they are unable to
measure up to the worlds or Church standards while other people have got it right.
Shame adds emphasis to the feeling of falling short of ones own, and Gods,
expectations; ones worth therefore tends to be judged by failures. Shame is a
powerful tool for abusers, because it is self- focused and punishment based which
in turn influences and constructs social values and behaviours (Peppiatt 2007 p12).
Moreover, the fear of shame and ridicule can be so strong that people will risk
56

serious physical injury or even death to avoid it, because it shows damage to social
acceptance and a breakdown of social relationships. A study by Ward (2007 p71)
revealed that all participants suffered a sense of shame as they struggled and
failed to measure up to the dictates of the leadership. When participants
complied with the leadership they gained a sense of acceptance (Ward 2007 p71).

The evolutionary root of shame is in a self-focused, social threat system related to

competitive behaviour and the need to prove one is acceptability and desirability to
others. There is now evidence that shame can act as an inner warning signal of
threats and challenges to the self, with a triggering of automatic defence especially
desires to escape (flight) and submissive behaviour (Gilbert 2003 p 401).

4.3.4. Actual abuse

Historically, pastoral abuse within Christianity has not been seriously considered as
being a problem. As Henzel (2007) points out, this is despite the existence of many
carefully evaluated and documented cases. Henzel 2007) argues there are a number
of Clergy who dismiss the issue because it appears, to a large extent, like a
politically-correct, postmodernist-inspired, abuse fad. Christian counsellors in
particular are known to disregard true sufferers of pastoral abuse as being victims of
their own thin skin (Henzel 2007).

Horrific accounts of abuse are dismissed, because they are believed to be too
subjective to be reliable, and categorised as a perception of pastoral abuse, rather
than acknowledging the actuality of the abuse (Henzel 2007). Moreover, Oakley
and Kinmond (2007 p9) suggest that, within the counselling profession, there is a
lack of awareness of spiritual maltreatment as a form of abuse.
57

In their research, Oakley and Kinmond (2007 p10) propose that the resistance of
counsellors to accept pastoral abuse as a form of actual abuse, compounds the
dilemma for both counsellor and client. As stated above, pastoral abuse shares
commonalities with other forms of maltreatment, and academic or practical support
is limited, both for those experiencing pastoral

abuse and for the counsellors

working with them (Oakley and Kinmond 2007 p9). The implications of this
resistance are that the client may remain silent and not access suitable support
systems (Oakley and Kinmond 2007 p11). Moreover, counsellors may be unable to
empathise with the core construct of the clients self. Alternatively, they may not
understand the situation (Oakley and Kinmond 2007 p11), and therefore the best
choice of counselling approach may be difficult to ascertain.

For many people in secular society (Oakley and Kinmond 2007 p9), and the
Church there may be some level of resistance to even accept this issue. Blue (1993)
argues that pastoral abuse is actual abuse, and abuse of any type occurs when
someone has power over another and uses that power to hurt. He states that pastoral
abuse is comparable to other forms of abuse; although the effects differ he argues
that physical abuse means that someone exercises physical power over another,
causing physical wounds. Sexual abuse means that someone exercises sexual power
over another, resulting in sexual wounds. And pastoral abuse happens when a
leader with spiritual authority uses that authority to coerce, control or exploits a
follower, thus causing spiritual wounds. However in the act of pastoral abuse, other
forms of abuses may be perpetrated as well.

4.3.5. The dilemma and community alternatives

58

From individual my experience and in my exploration I have found that pastoral and
spiritual abuse is a boundless issue that few would wish to address. The church is for
the most part viewed as a protected spot of adoration and acknowledgment; however
that is not the experience of many. Good natured, professional, stable individuals
routinely succumb to this sort of abuse, because of its wicked nature and not being
effortlessly distinguished. Absolutely, one would wouldn't dare hoping anymore a
Christian Church, particularly one that has the appreciation of the group in which it is
set. A large portion of the casualties who I have had individual association with, have
risen profoundly scarred, inwardly, mentally and profoundly from their experience of
otherworldly manhandle. There is no place for these individuals to look for help; this
outcomes I accept, from a crucial absence of Christian or mainstream backing and lack
of awareness of the issues included.

Most victims are in a dilemma, are unable to seek help from the Church because, in
general, tend to be looked upon as perpetrators themselves by rocking the boat,
causing trouble for the Church. They therefore resort to secular counsellors,
which in turn becomes problematic. Many Christians value their beliefs and wish
to seek counselling that is sympathetic and affirming towards matters of
spirituality (McMahan 2002 p336). As Watts (2001 p207) argues, research shows that
victims may be hesitant, or even afraid, to visit secular counsellors because of
their concerns that their religious perspectives may not be taken seriously, that
they will be ignored, or that they may even be viewed as extreme.

This form of abuse shares commonalities with other forms of maltreatment and
yet, academic or experiential support is limited, both for those experiencing
pastoral abuse and for the professionals working with them.

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While the many forms of pastoral and spiritual abuse are many, such aspects of
pastoral abuse are largely unexplored and the amount of people that are affected is
unknown (Martin 2005). What is even intriguingly unexplored is that its overall
impact on the foundation of counseling in the church can only be a debate

CHAPTER FIVE
PASTORAL COUNSELING AND THE FAMILY:
FROM SPIRITUALITY TO RECOVERY

3.1. Introduction
The main goal of the pastoral counselor is the facilitation of spiritual growth. Pastoral
counselors are just like any other counselor in that they seek to provide whatever help
is possible for the problems that are presented to them. Solving the problems is only
one of the concerns. The other concern is to make sure that the client understands
their problems and their lives in the light of their relationship with God and hopefully
provide them with the opportunity to live their lives more fully in the light of this
understanding. Problems should never be the primary focus in counseling sessions.
The primary focus should be on the whole person as he or she lives out life before the
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face of God. The pastoral counselors working premise is that spiritual growth is both
foundational to all human wholeness and related to all other aspects of wholeness.
(Benner, 1993). Considering the clergy as leaders within the congregation, it would be
important to articulate how the issues of family, pastoral counseling and spirituality
are treated.

In reviewing material relating to the topic of this dissertation, Who would be best
suited to be a pastoral counselor?

Those interested in establishing a pastoral

counseling ministry should first evaluate the local church or par church context and
needs.

It is important to differentiate the different levels of counseling ministry

possible, ranging from basic caring or encouragement skills for all Christians to learn
and use in general interpersonal relationships, to sophisticated and specialized
helping or counseling skills for some gifted Christians to learn and use more specific,
focused ministry of pastoral counseling to people facing problems in living. Wicks,
Robert, Parsons, Richard and Donald (2003) inform us that there are different levels of
lay counseling ministry that is basically divided into three models or categories as
described below:
i.

Informal, spontaneous model - This model assumes that counseling should

occur spontaneously and informally in interactions and relationships
already present in the existing structure of the church. Therefore, only some
basic care skills training should be made available to as many leaders and
interested members in the church as possible.

ii.

Informal, organized model - This model assumes that Christian counseling

should be an organized and well-supervised ministry that should, however,
still occur in informal settings such as in homes, hospitals, restaurants, etc.
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iii.

Formal, organized model - This model assumes that Christian counseling

should be an organized and well-supervised ministry conducted in a formal
way in the context of a counseling center or service that is established in a
local church.

Those that are interested in the areas of lay or pastoral counseling should first decide
which model or models may be best suited to their specific church context and needs.
The choice of specific programs and materials from the great variety that are now
available today will be a little easier once the decision is made about which model to
use.
It can be said that the informal, organized model is a more helpful and appropriate
one to use for many local churches, especially in some of the ethnic churches where
there may be a stigma against both formal counseling and lay or nonprofessional
counseling. These authors state that there are eleven characteristics necessary for the
pastoral counselor who works on cultural boundaries and becomes culturally aware
when working in the culture of origin. This counselor must demonstrate the following
cultural traits:

i.

Culturally aware, inter-ethically skilled, and authentically present in

dialogue with persons of other cultures, values, and faiths, unafraid to cross
over and return from alternate world and religious views.

ii.

Culturally sensitive to what is universal, cultural, or individual; and values

humans as essentially of ultimate worth, culturally of comparable worth,
individually of equal worth.

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iii.

Conscious of both individuality and solidarity with others in his or her

self-identity, in its infinite variety in other cultural, familial, and personal
identities; and sees the individual-in- community as the basic unit.

iv.

Sensitive to the wide variation of human controls-anxiety, shame, guilt in

the different human contexts, respectful of the positive as well as the
negative functions of each emotion and its moral as well as functional
context.

v.

Aware of values their nature, universality, uniqueness, variety, and power

in directing life and sensitivity to the core values of each culture, group, or
person.

vi.

Concerned with essential human groups family, marriage, and kinship

groups as well as individuals; and sees relationships of integrity as
essential to personal integration and health.

vii.

Aware of the inequities of gender roles, sensitive to the exploitation and

abuse of women, and committed to work for justice and the liberation of all
who suffer oppression.

viii.

Aware of the moral character of human choice, reasoning, and behavior, of

the constancy of form and contrasts in content in ethical stories and
storytellers.

ix.

Sensitive to world views which accept middle zone experience; which

utilize metaphorical, mythical, and supernatural explanations for human
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pain, tragedy, and disorder; and which demand power confrontations with
evil and the demonic.

x.

Aware of the cultural shaping and labeling of mental illness, respectful of

the wide variation in what is normative and normal in each culture; and
responsive to human frailty and suffering with insight and compassion.

xi.

Open to the many metaphors for psychotherapy which exist in various

cultures, recognizing in each the possibilities of an experience of grace and
truth inviting integrity and wholeness. (Wicks, et al.,2003 p 136)

These are imperative components that are essential to viable intercultural pastoral care
giving, which will bring numerous structures with splendidly differed content. "The
objective is not the development of a solitary integrative model, but rather the
acknowledgment of the requirement for the same number of models as there are social
settings, and the call for peaceful guides to work imaginatively, adaptably,
unassumingly, and redemptively on the limits where traverse and returning advance
and change our vision of human life and predetermination." (Wicks, et al., 2003 p 137)

As Pastoral Counselors, there is need to have the information, capacity, and chance to
gain from these events and associate our customers in comprehension the genuine
profound importance of their issue. A more proactive methodology is expected to
center our lives and theirs toward the way of God. God sends us messages and speaks
with us from multiple points of view. It is very reviving to realize that God sends these
individuals, as our customers to us with the goal that we can keep on driving, guide
and lecture the expression of God all through our lifetime.
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James (2005, p 5) alluded that there is need to know that numerous individuals accept
that peaceful guiding alludes to any discussion a minister and parishioner may have
about any of a generally restricted list of "peaceful" issues, for example, demise,
sickness, confidence, family relations, liquor abuse, or sexual rashness or some other
harming conduct designs. In any case, a hefty portion of these discussions on these
themes may do not have the demeanors of soul-seeking that describe peaceful
guiding. "A persons readiness to be a pastoral counselee is never clearly
communicated because the readiness is never clear.

For pastoral counseling to happen, the counselee must be prepared to be vulnerable, to

talk about his or her life in the method of admission or surrender. This is the place the
counselee realizes that something isn't right and can't be settled by without the
assistance of the advocate. "The counselee must be prepared to forsake the traditional
and agreeable selfhood as he or she has developed it for the sole purpose of
rediscovering the self as made." (James 2005, p5) This is troublesome for the counselee
to embrace and keep up. This is likewise a critical commitment of the leader to give
the climate that permits the openness of admission. The counselee must be prepared
and not pushed into this dialog or else the directing will never happen.

Pastoral counseling is usually precipitated out of an ongoing relationship between

both the pastoral counselor and the parishioner. This relationship may facilitate
pastoral counseling much more that it could ever complicate it. This type of
relationship can provide the familiarity and trust that are critical to pastoral
counseling. The strength of the relationship and church activities will bring about
counseling that would never otherwise occur.

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This author describes the pastoral counseling conversation and relationship as like no
other, and perhaps is not a relationship at all. It is unlike a conversation between
friends or lovers, and unlike a family conversation or a schoolroom conversation. Both
the counselee and counselor find themselves wanting to revert to the familiar.
As a counselee, you experience feelings of being safe, trusted, trusting,
reprieved from expectations and sanctions, removed from the scramble and
competition of the marketplace and transported into a momentary sanctuary.
You also feel, from somewhere inside yourself, unfamiliar hints of
resentments, grief, chagrin, doubt, and alienation and also unfamiliar hints of
affection, faith, confidence, and self-assurance. (James 2005, p13)

If you are the counselor, you experience your own kind of moratorium, even
transcendence, from involvement and mutuality. (James 2005, p13) The
purpose is not to look for ways to bond with the counselee, but your
gratification comes as a deliberate vocational renunciation, the acceptance of the
ascetic discipline of pastoral counseling.

Another author states that ministers are the only professional persons with training
in counseling who have automatic entre to the world of most sorrowing people.
(Clinebell, 2010, p218) This gives the clergyman an unparalleled opportunity and
responsibility to be effective guides and companions of the bereaved as they walk
through their shadowed valley of loss. The pastoral counselor must develop a high
degree of competence in bereavement care and counseling. As pastoral counselors, we
must remember that there are all forms of grief. Grief is involved in all significant
changes, losses, and life transitions, not just in the death of a loved person. Every life

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event on the Holmes-Rahe stress scale involves some loss and therefore grieving takes
place.

This author also states that in the practice of the counseling art, it is helpful for us to
remember the following perspective-giving facts of the pastoral counselor:
The pastors focus on the acute needs of individuals who seek counseling
should always be balanced by developing a broad ministry of pastoral care; this
includes lay care givers as well as the minister.

One can help many troubled people without becoming a specialist in pastoral
counseling and therapy. At every level of growth in caring skills the
professional and lay care givers, there are countless opportunities to be of
genuine help.

Every pastoral counselor, however skilled, fails to help some people. It is

important to remember the human limitations of all counselors and all helping
relationships. Jesus lack of success with Judas, in spite of his close association,
is a case in point. As Jesus parable of the sower, the seeds in counseling do not
always fall on receptive soil. The counselors job is to keep sowing, trusting the
God-given growth forces the people and relationships, and remembering that,
at best, he/she is an imperfect instrument for communicating healing resources
beyond her/him.

Increasing ones caring and counseling skills is a continuing, lifelong

challenge. One never arrives. The heart of the counseling art can be learned
by experience. However, this learning is accelerated immensely if ones
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experience is exposed to systematic reflection and evaluation. This is why

supervision, consultation, and reality-practice can be so fruitful.

Having examined a variety of theories and methods of counseling, it is

important to reemphasize the heart of the matter. This was put well in Jungs
advice to psychotherapists: Learn your theories as well as you can, but put
them aside when you touch the miracle of the living soul. Not theories but your
own creative individuality alone must decide. Engraved in every pastors mind
should be these words: Caring Relationships the Instruments of Help!
Without a warm, accepting relationship, the methods of counseling described
become mere techniques sterile, manipulative, and ineffective. But when
skillfully employed within an accepting, energized, caring relationship, they
become means by which that relationships healing power is released.

Finally, it is liberating to remember that all healing and growth are gifts of the
creative Spirit of life whom we call God. When healing and growth occur in
counseling relationships, it is because persons have become more open in their
minds and bodies and relationships to the re-creating energies of Spirit.
Healing and growth may occur in spite of, not because of, what a counselor
says or does. This awareness is no excuse for doing poor counseling. It is a
reminder that at best a counselor is a finite and often fractured channel for the
healing power of the universe! (Clinebell, 2010, p 428)

Clinebell (2010, p428) underpins my contention in that the way to pastoral counseling
is in the imaginative Spirit of life whom we call God. Worshippers must feel great, a
sentiment trust and a built up association with the peaceful advisor all together for the
directing session to occur. Pastoral counselors must not drive the issue, but rather
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grasp the issue knowing when the suitable time is for the counselee to ask for this
administration.
Townsend, (2009, p76) states that all counselors, pastoral or not, implicitly or
explicitly manage the boundary between personal faith, religious or spiritual
knowledge, and psychotherapy. Because of their claim to engage the spiritual and
religious lives of clients, pastoral counselors must be more intentional about this than
other kinds of counselors. This is what makes pastoral counseling so unique.

Pastoral counseling is not a ministry that stands alone. It is truly a part of a larger
caring ministry of the congregation. Pastoral counseling is the type of pastoral care in
which the receivers care has in some way initiated the pastoral conversation and
directly or indirectly asked for help. As in all pastoral care, it requires that the pastors
knowledge base, presence and guidance in every situation. How a pastors counseling
differs from counseling that is provided by other counseling professionals in the
community has to do with the person and accountability of the pastor than with the
methods adopted for the counseling. The primary criterion for method is that it is
consistent with what ministry is and with what persons and relationships are
understood to be within the context of Christian faith. (Patton, 2005 p103)

It is also believed that pastoral counseling is not a service that remains solitary. It is
genuinely a larger caring ministry of the congregation. Pastoral care in which the
receivers care has in some way initiated the pastoral conversation and directly or
indirectly asked for help (McMinn & Mark 2011). As in all pastoral care requires that
the minister's information base, vicinity and direction in each circumstance. How a
minister's directing contrasts from advising that is given by other guiding experts in
the group needs to do with the individual and responsibility of the minister than with
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the strategies embraced for the advising. "The essential basis for strategy is that it is
reliable with what service is and with what persons and connections are
comprehended to be inside of the setting of Christian confidence." (Patton, 2005 p103)

For McMinn and Mark (2011), because the counseling that a pastor does is part of his
or her churchs ministry of pastoral care, the church minister has an important
accountability to that community of faith for the counseling that he or she does.
Pastoral counseling requires that the community, not the pastor alone, be responsible
for it. The ministers accountability for his or her counseling is an important issue
because far too many pastors carry out their pastoral counseling in secret. Many times
there is no group within the church that knows how much and what kind of
counseling the pastor is doing and what percentage of his or her ministry is devoted to
pastoral counseling.

The discretion that is so significant and desirable in any practice of counseling does
not have to be compromised by the pastors reporting frequently to a duly authorized
committee of the church. The church only need to know that through this committee
how much of the pastors time is encumbered in this way. It is important to note that
any money received for these services such as, money given away to persons in need,
the types of situations that he/she may be dealing with, the consultation about the
counseling that he/she is receiving and from whom he/she is receiving it should be
documented. Another important fact that should be reported to this committee is how
much of the pastors counseling is an outreach ministry for persons not members of
the congregation.

In order to yield this accountability need, the pastor should ask the governing body of
the church to form a small, temporary committee to assist the pastor in planning
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his/her ministry of pastoral care, in particular, the ministry of pastoral counseling and
referral services. The initial committee can be an ad hoc committee instead of a
standing committee so that a new pastor comes to know the members of the
congregation; can better change the membership of the committee in order to deal
with issues that may have developed. The formation of this committee early in the
pastors ministry will support the fact that the pastors counseling ministry is not a
private practice or a secret to the congregation at large. One of the first actions of the
committee is to advise the pastor of the network of care available in the community.
This provides a holistic view and approach in the success of the counseling ministry.

After this preliminary work of establishing the counseling committee, the committee
can and should be used to consult with and advise the pastor on different situations as
they arise. Some questions come to mind at this time. Should a fund be established for
the pastor to use to help people in financial difficulty?

Guidelines should be

developed. The committee can, for example, make recommendations in regard to this
issue and set specific policies so that the framework is set in stone for future issues of
this nature.

What kinds of situations have legal implications for pastor and

congregation? This committees function can support, advise, and suggest resource
without in any way breaching the pastors confidential relationship with his or her
clients.

Another important part of this ministry is to assure the pastor that he/she is not
working alone and that the counseling ministry is an integral part of the churchs
ministry of pastoral care. We have to promote the counseling ministry in a more
positive and spiritual way. This ministry should make every attempt to provide a
warm, caring and spiritual focus to attract congregation members to use this service.
The relationship with the pastor and the client is important, but if you do not set up a
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foundation for success, you will create a foundation for disaster.

The pastoral

counseling ministry will be defunct.

Pastoral counseling is a part of the pastoral care ministry of the church, not the private
practice of the pastor.

Its strength lies in the church and the pastors ability to

communicate and in his or her awareness of the other resources of help that lies
beyond those of the church. Pastoral counseling involves all of the wisdom that the
pastor has developed in pastoral care plus the ability to structure the counseling
situation through the use of questions that focus the parishioners concerns on what
he or she wants to achieve. (Patton, 2005, p114)

The ministry of pastoral care comes from the Christian affirmation that God created
humankind for relationship with God and with Gods other creatures. God continues
in relationship with us by hearing and remembering us. We have the ability to care for
others because God cares for us. Pastoral care is not just the act of one individual on
behalf of another. It is the action of a community of faith that celebrates Gods care by
hearing and remembering those who are in some way cut off from the faith
community. (Patton, 2005, p 117)

What is explicitly indispensable in the implementation of this action is a practical,

pastoral wisdom that includes what we know, what we are, and most importantly,
what we do. The Wisdom literature of the Bible offers us insight for this because it
deals more with practical human concerns than with speaking of God. Unlike other
parts of ministry that involve teaching and preaching about God and religion, what is
essential for pastoral care is familiarity and comfort with ordinary language about
everyday life. Mostly pastoral care involves dealing with people who talk practical,
everyday problems more than they talk God. Wisdom in pastoral care involves
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recognizing the deeper, theological dimension of ordinary talk whether or not God is
explicitly mentioned. (Patton, 2005, 117)

The words pastor and pastoral are concomitant with the image and purpose of the
shepherd and with representing the shepherd Lord as described in the Twenty-third
Psalm. The focus of the psalm is on the presence and guidance of the Lord in restoring
the soul of those in the darkest valley. Restoring soul to those who are in some way lost
or separated from the community of faith is more than a role to play or a function to
perform. Theologically, a pastoral care giver, lay minister or clergy, is not called to care
for persons by solving their problems. He or she is called to recognize and
communicate, even in the most difficult circumstances; a person is more than the
problem that is presented. Also, the patient or parishioner is not just a medical or
psychological diagnosis, a couple struggling to stay in an unhappy marriage, or a
lonely or demoralized person.

These people hitherto stated are persons shaped for relationship with God and Gods
creations. The pastor may contribute to the solution of the persons problem, but the
pastoral care that is offered is not the guidance given, but the relationship provided
and the restoring of the persons soul that can results from the union. Rediscovering
ones self and ones power to live and to change in the context of relationship is what
pastoral care is all about.

Care is pastoral when it looks deeper than the instant situations of a persons life and
reminds that person that he or she is a child of God created in and for relationship.
Therefore, the spiritual value of the counseling session is the most important concept
that must be learned through the counseling transition.

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Switzer (2000) further informs us that pastoral care is a critical part of any ministry
but has taken a back seat, of late, as writers have focused on pastoral counseling or
pastoral theology. (Switzer, 2000) By being in a position of church leadership, by the
very nature of this position, is usually an open invitation for people in the
congregation as well as for many people in a larger community to reach out for help.

This invitation is to bring for discussion their individual hurts, pressures, crises,
decisions, the great variety of difficult experiences which as human beings they often
need to share with someone that they trust. Some people in church leadership
positions are more invitational that others. This sometimes creates a wall between the
congregation member and the pastoral counselor, especially in emergency situations.
Due to the ways in which certain church leaders express openness, caring,
trustworthiness, and competence in their other tasks and relationships, they are even
more likely to be approached by persons in need.

In addition, regardless of the church position held (pastor, general associate, ordained
staff with special areas of responsibility, lay persons who might be working in
Christian education, music, administration, secretarial services, and others), many of
these persons in church leadership also

have what might be called sub

congregations of their own: the choir, members of boards and commissions for which
they have administrative responsibility, the committee or commission on education,
along with church school superintendents and teachers, members of the church school
department or class, and various other groups of volunteers. (Switzer, 2000, p1)

In large congregations, these church leaders are usually closer to their particular
constituency than a senior minister/pastor is.

So when people within these sub

congregations get sick, go to the hospital, are operated on, receive a dreaded
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diagnosis, die, have serious difficulties in their families, divorce, become shut-ins, it is
natural for them or for members of their families to turn for help to that church staff
person whom they know best and trust. This can also segue into these sub
congregation leaders to following through and introduce the person in need to the
pastoral counselor for more focused and professional support services. This provides a
smooth transition of trust from the group leader to the pastoral counselor on behalf of
the person in need. In addition, this will also support the pastoral counselor in
advertising for continued success in the parish.

Kollar (1997p 26) supports the argument that ministers and Christian Leaders should
be upbeat and positive individuals. They have a message of grace and power as well as
of Gods forgiveness and love. Pastoral leaders look to communicate strength and
encouragement from God and the local church. Pastoral counselors are committed to
their calling and preach a message of faith and hope. Pastoral leaders enjoy teaching
this message in Sunday schools, Bible studies, small groups and adult elective classes.
Pastoral leader sermons are new and fresh because they come from the very heart of
God. (Kollar, 1997 p26) Pastoral leaders have seen a message enter into individual
spirits in such distinctive ways that it works in each persons life uniquely and
according to Gods will.

When pastoral counselors work with their clients/parishioners, some pastors may
experience some form of frustration. They are expected to diagnose the problem,
assess their own expertise, and determine the amount of time that they have to devote
to their counselee. Some pastors feel that they are not qualified to counsel the hurting
individuals or families who come for help. These kinds of problems may seem too
overwhelming and complex for them. They listen compassionately, share Scripture,
and try to offer options that seem right.
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Many worshippers that come for help are hurt deeply, and some church counselors
may not believe that they are experienced enough to dig down into the cause of
distress. This can happen if the couple or family is too enmeshed or dysfunctional.
There may be too much anger or depression. Counselors may feel that these issues are
beyond their capabilities. This is true but the good part of these situations is that they
have identified that they need help. The pastoral counselor can set the tone for the
client, reach out to community professionals to team up collaboratively to support the
client or in fact refer the client to a professional counselor. The professional counselor
will also listen carefully but then may set up treatment goals based on the nature of
psychopathology. The nature and purpose of psychopathology are quite different from
anything preached from the pulpit or taught in the classroom (Kollar, 1997 p26)
This author writes that church counselors deliberately do three things during their
counseling sessions:

Finds out what the counselee wants. Many clients that attend counseling
sessions enter the session explaining what they do not want; that is, the client
tells the counselor their problem. The counselor focuses on these problems,
unwittingly reinforcing them as counseling continues.

Looks for what God has already placed into the counselees life that is working
and encourages him to do more of that. The approach of psychopathology is to
diagnose what is wrong and what doesnt work. This differs from person to
person. In a solution-focused approach, the church counselor looks for what is
working that then presents his/her findings as meaningful. This approach
presupposes that God is actively engaged in the individuals life.

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Does something different.

You cannot dig yourself out of a hole if you

continue to dig deeper. When what the counselee is doing is not working
anymore, its time to try a different approach. God is always doing a new
thing in our lives. (Kollar, 1999 p 42)

By using the approach of describing and clarifying solutions, this approach offers a
wonderful freedom for both the counselor and counselee. We can build solutions with
a counselee, as the Holy Spirit guides the conversation. Building solutions is based in
part on a constructivist view of reality. (Kollar, 1997 p42)

Kollar (1997 p42) also reminds us to be ethical in our practice. Ethical considerations
are as important to a pastor or Christian leader who is counseling within the local
church as they are to the professional therapist, psychologist, or psychiatrist. The
church counselor needs to have a clear understanding of the ethical concerns that
inform his counseling procedures.

Listed below are seven suggested ethical guidelines for the pastoral/church counselor
to follow:

Remain alert to your limitations.

Counseling must be informed by a theoretical framework of identity formation
and therapeutic assumptions.
The rights of the counselee are primary.
Make every effort to refrain from dual relationships.
Be sure the counselee is aware of the responsibilities or limitations of the
counseling relationship.

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The counselor must not become romantically or sexually intimate with a

counselee.
Do not use diagnostic or treatment procedures in which you have not been
professionally trained. (Kollar, 1997, p 267)

A pastoral counselor utilizing an answer centered methodology ought to be tenacious.

Solutions conversations are about clearing up an objective and stepping toward it. Yet
the counselor is morally committed to allude if directing stays insufficient. Unless the
directing session is a piece of the counselee's bolster structure, the counselor ought to
consider referral if there has been no advancement toward a particular objective or
objectives given a sensible measure of time. It is for the most part suggested that the
pastoral counselor offer three to four sessions to survey the clients progress

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CHAPTER SIX
BIBLICAL APPROACH TO LEADERSHIP AND PASTORAL
COUNSELING

6.1. Introduction
At the fundamental of this argument is a quandary. The church congregation are
caught between two alternatives. At one end is a shallow level of biblical counseling
which attempts to apply basic biblical principles to difficult life-dominating
problems. This is the reductionist approach. The other alternative is to lean more to
secular theories or at least to research methods in order to more adequately address
these problems. At the very heart of this issue is the lack of solid biblical theory and
deeper biblical answers for these intricate problems.

The real question here is a doctrinal one: How much are we to rely on the Bible for the
direction and the healing of our lives? This is the real issue between fundamentalist
and liberal churches. To the extent that a person believes that the Bible is God's totally
inspired, complete, and infallible revelation, the more he will usually want to have
Christian counseling based on the Bible. Broger (1994) states the most conservative
point of view when he suggests that, "These man-made solutions to problems of mind,
heart, and spirit are as unacceptable to God as are man's futile speculations and
substitutes for salvation and the unalterable truths of God's Word." (Lesson 1, page
7) He backs this position with several verses:

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1 Co 3:19 For the wisdom of this world is foolishness with God. For it is
written, He taketh the wise in their own craftiness. 20 And again, The Lord
knoweth the thoughts of the wise, that they are vain.

The opposite point of view agrees that God does reject man's wisdom and
considers it vain or useless, but that does not necessarily mean He rejects
knowledge, part of which, in reality, is God's knowledge or truth. Peter states
that everything we need is available through "the knowledge of Him,

2 Pe 1:3 According as his divine power hath given unto us all things that
[pertain] unto life and godliness, through the knowledge of him that hath called
us to glory and virtue:

The Apostle Paul suggests that one of the ways we learn this knowledge of Him is
through our observation of His creation:

Ro 1:20 For the invisible things of him from the creation of the world are clearly
seen, being understood by the things that are made, [even] his eternal power
and Godhead; so that they are without excuse:

According to this point of view, Christian counseling should be based as much

as possible on the Bible, but God does not reject knowledge discovered through
research (the study of the things that were made). In addition, spiritual
revelation is clearly supported by the Bible

Ideally, if the Bible is God's most complete and reliable revelation, then it should
provide the foundation for all that is done within the church. If Gods process of
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making people whole in the Bible is salvation by faith, then it should provide the basis
for the counseling process in the church. I believe that if deeper biblical answers,
based on the process of salvation by faith, were readily available for the tough
psychological problems in the church, what has been called biblical or pastoral
counseling and what has been called Christian counseling would become more
congruent. In addition, I believe that if Christian counseling was primarily based on
the process of salvation by faith, it would be more readily accepted into the church,
and more churches would be willing to incorporate it within their church programs.

6.2. The Principles of Faith Therapy

The biblical process of salvation or wholeness is based on faith in God and His
promises to meet our needs. We begin in life inspired absolutely by our own selfintrigues and getting our needs met. When we have faith in Christ, we start a
procedure of figuring out how to trust God to address every one of our issues. Just as
we trust that our needs have been, are, and might dependably be met by God, are we
set free from the servitude of attempting to meet egotistically our fundamental
requirements for adoration, security, worth and criticalness. As our confidence
develops and we encounter the affection for God, our self-predisposition or narrowmindedness is swapped by adoration for others. At long last, it is this affection that
replaces self-enthusiasm as the essential inspiration of our lives. This is a definitive
indication of both spiritual and psychological wholeness.

Since salvation by faith is Gods chosen method to bring healing and wholeness to
people, then it only makes sense that whatever is done in the realm of Christian
counseling must fit within Gods plan of salvation. As we will see, all other Christian
counseling modalities can be integrated into this process, as a means for removing the
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blockages to what God is attempting to do in our lives. In addition, we must learn

how to identify and discover the root causes that underlie the hindrances to the
process of salvation by faith and resolve them through the application of faith.
Underlying each blockage is always an unmet need, which the client has attempted to
meet in some fashion through the flesh. When these problems are primarily the result
of need deficits, I refer to them as deeply rooted problems since the root of the
problem resides in the core psychological needs of the person himself. Therefore, the
primary component of a deeply rooted problem is a lack of faith that God will meet
that need.

It can also be noted that Faith Therapy is a scripturally inferred and incorporated
strategy for mental recuperating and profound development in view of the process of
salvation by confidence. Biblical models, standards and techniques are utilized to
distinguish the main driver of an issue, evacuate any prevention to spiritual growth
and add to the faith necessary to overcome the problem. The tenants of Faith Therapy
were derived directly from the Bible, as God provided greater insights over a period of
years. It started with an endeavor to see how the process of salvation or wholeness was
accomplished by poise in God. As this disclosure developed through the narrative of
Abraham, the father of faith, it prompted an enlarging comprehension of extra models,
standards and techniques that adequately managed more of deeply rooted
psychological problems.

Faith Therapy is biblically integrated, because it has been derived directly from the
Bible and embraces all aspects and doctrines of the Bible as a whole. It attempts to
integrate all the principles of the Bible into a coherent, holistic approach for healing
the entire person, including mind, will, emotions and spirit. In dealing with complex
problems, it uses a narrative approach because it relies heavily on a biblical world82

view and a study of numerous biblical narrative stories, using a types and shadows
interpretation of the Bible. These narratives provide the advanced biblical principles
and psychological truth that serve as strategies for therapy or healing. Faith Therapy
focuses on dealing with the root cause, which is a lack of faith, not just the symptoms
of the problem. It also addresses the overall growth of psychological and spiritual
wholeness over the life span of the client. It suggests that the overall orchestration of
the process of healing is the job of the Holy Spirit and that the counselor is enlisted for
a limited time to address specific blockages in the process of salvation.

Faith Therapy is unique in that it is based solely on the process of biblical salvation by
faith. After determining the root problem and helping the client to realize that he
cannot resolve it without God, the most fundamental step in the healing process is
leading the client to accept Christ as his Lord and Savior. Once Christ has been
accepted, the Holy Spirit orchestrates the process of salvation or wholeness. The
Christian counselors job is to help the client remove any roadblocks to this process
and assist him to grow in Christian maturity once the roadblocks are removed. In
addition to bringing relief to the presenting problem, faith therapy views all problems
as symptoms of deeper life issues, which are rooted in a lack of faith in God to meet
the clients most basic needs. Bible principles and models are used for the overall
direction of therapy to overcome the original presenting problem, since relying on
Gods Word builds faith in Godthe ultimate answer. These models focus directly on
areas where faith is needed to overcome a particular psychological or spiritual
vulnerability. In this process, numerous methods, ministries and counseling
modalities are applied: preaching, teaching, intercession, prayer, worship, discipleship,
confrontation, deliverance, compassion, insight therapy, faith healing, the gifts of the
Spirit, prophetic ministry, Theophostic healing of emotions, mentoring, support
groups, supportive relationships and many others. Faith Therapy is best applied
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within a dynamic body of believers in a local Church, where faith is taught and put
into practice on a daily basis.

The biblical basis for establishing Christian counseling in the church is found, in part,
in Jesus' declaration of His own mission on earth.

Lu 4:18 The Spirit of the Lord [is] upon me, because he hath anointed me to preach the
gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to
the captives, and recovering of sight to the blind, to set at liberty them that are
bruised, 19 To preach the acceptable year of the Lord.

Unfortunately, in most churches there are many people who have accepted Christ, but
just do not seem to be able to receive an emotional healing by faith, overcome their
past or acquire God's abundant life. They seem to have invisible obstacles that they
just cannot overcome. They are stuck in the process of salvation; or at least, they need
assistance in knowing what to do to become whole. Since the Greek word for
salvation, sozo, also means to be made completely whole, this should not be the case.
Although not all of these obstacles are psychological, the majority are, and in order to
carry out the mission that Christ has now passed on to His church, we are going to
have to learn how to deal effectively with these problems.

If counseling was to be part of Jesus' ministry and He is the head of the church, then
where does counseling fit into the New Testament church? Since the goal of
counseling is to assist in bringing individuals into complete wholeness, I believe that
counseling must be accomplished by those within the leadership and ministry of the
church. Ephesians Chapter 4 makes it clear that the leadership of the local church is

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God's means of bringing Christians into "the measure of the stature of the fullness of
Christ."

Eph 4:11 And he gave some, apostles; and some, prophets; and some, evangelists; and
some, pastors and teachers; 12 For the perfecting of the saints, for the work of the
ministry, for the edifying of the body of Christ: 13 Till we all come in the unity of the
faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of
the stature of the fullness of Christ:

I see counseling as a specialized and specifically anointed ministry within these

callings, filling the role of a shepherd who helps very sick sheep or of a spiritual
"veterinarian." Ideally, counseling should be a fully integrated function of the
leadership of each church, possibly through pastor-counselors or elders who specialize
in counseling. In smaller churches, if elders or trained counselors are not available,
this ministry may have to take the form of a pastor who has learned to counsel, or a lay
counselor who helps with long-term problems through individual counseling or
support groups.

A second biblical reason for including Christian counseling within the church is that
Christ directed His church to go into all the world with the gospel (Mark 16:15) and
make disciples of all nations (Matthew 28:19 NLT). Since counseling will draw
significant numbers of people to the church in order to get their needs met, it can
become a very effective method of evangelism in our society. People with problems
naturally seek the answers for those problems by turning to support groups and
counselors. When those support groups and counseling methods are salvation-based,
the counseling process naturally leads to addressing the subject of the clients
salvation. Although it is never appropriate to attempt to coerce the client into
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accepting Christ, the majority of those who are not already saved will accept Him once
they understand that Jesus is indeed the answer to their problems. When the
counseling is conducted within the church setting, it is natural for those who are not
already established in churches to want to attend where they have found the answers
that have improved their lives. Consequently, both reaching out to our society in an
appropriate way and making disciples is facilitated through the integration of
Christian counseling within the church.

6.3. The Structure of Christian Counseling in the Church

When we attempt to determine how Christian counseling should be structured in the
church, literature shows that under the direction of the Holy Spirit, it must provide the
most effective structure or means that helps the largest number of hurting people
within the resources of the church. For most churches, this means a combination of
approaches: Pastoral counseling, some professional or lay counseling and a support
group or care ministry.

It is observed that almost any attempt to begin a counseling ministry in the church will
eventually result in this same basic structure. This structure will be shaped by the
needs of the hurting people coming and the limited resources of the church.
Counselors attempting to practice in a church will eventually realize that they can only
help a small number of people on an individual basis. Support groups effectively
minister to large numbers of people at little or no cost. Certain types of problems,
such as addictions and codependency, are most effectively dealt with in groups. In
addition, support groups provide the unconditional acceptance, nurturing and longterm care that is required by many clients after therapy has been completed.

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It has also been seen form the preceding chapters that because Christian counseling
and especially Faith Therapy primarily belong in the church that this excludes a role
for the Christian counselor who practices outside the church in private practice, a
separate counseling center, or Christian clinic or hospital. Most churches cannot afford
to have a professional counselor, counseling center, clinic, day hospital or hospital to
deal with the more specialized or extreme problems. Most of these centers include
comprehensive programs that cannot be easily supported in a church environment.
Just as the general practitioner medical doctor refers to a specialist for difficult cases, I
believe this is one of the functions of the Christian counselor in the church: to refer
clients beyond his general expertise to specialized Christian counseling centers, clinics,
or hospitals. Reciprocally, these Christian centers, clinics, and hospitals need to
provide as much technical support to church counselors, support groups, and local
churches as possible, since a coordinated healing process is essential.

In reality, there is a natural dividing line between Christian counselors in the church
and Christian counselors who have also had secularly approved training. Most states
do not license, register or regulate Christian, biblical, or pastoral counseling. They
usually do license, register and regulate Psychiatrists, Psychologists, Marriage and
Family Therapists, Professional Counselors, Social Workers, and Drug and Alcohol
Counselors. In almost all cases, Christian counseling training programs, especially if
they are faith based and not regionally accredited, are not accepted for licensure in any
of these secular specialties. Some Christian counselors have chosen to obtain a secular
degree in order to be licensed. Others are not willing to spend the time or money to
learn secular counseling theory and methods that do not agree with the Bible in order
to obtain licensure. Unlicensed counselors are not usually accepted as insurance
providers and, therefore, find it hard to establish a financially successful independent
practice. This natural dividing line between those with and without licensure usually
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separates the few stand-alone Christian counseling centers, clinics, and hospitals
which are capable of becoming financially successful outside of the church because
they are insurance providers, from Christian counselors associated or integrated into
the church.

Consequently, the study suggest two practical roles for Christian counselors. First,
each church should have at least one full or part-time trained pastor-counselor,
Christian counselor, or elder who is part of the church staff who can provide
individual counseling in the church or at least lead a support group ministry. He
would probably not be licensed, would not accept insurance, and serves as a general
Christian counseling practitioner. He would usually charge fees determined by an
income-based sliding scale, or he may be a lay counselor who provides his services for
free. Because he would not be licensed, he would be less restricted by state regulations
and secular ethical codes. He would still be required to maintain professional
counseling insurance if he charges fees. Otherwise, he could be covered by the
churchs pastoral counseling insurance. The second role is that of the licensed
professional Christian counselor who practices in a private practice, explicitly
Christian counseling center, clinic or hospital. This counselor is able to take insurance
and develop specific expertise beyond that of the church counselor. His role is that of
the specialist. He deals with the most difficult cases and provides capabilities like
inpatient care which are beyond the capabilities of almost all churches. This role does
not preclude the use of Faith Therapy theory or methods that may integrate other
Christian counseling modalities.

6.4. The Role of the Church Counselor

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Just as the apostle, prophet, teacher, and evangelist must be submitted to the senior
pastor, so the church counselor should be submitted to the local church pastor, so that
the church and the perfecting of the saints" can be conducted as an integrated,
unified whole. It is common for a person to seek advice from several ministers and get
different opinions based on the different ministers' backgrounds and approaches to
counseling. Because of this, it is important that the role of the church counselor be
clearly defined. He should deal only with the support group ministry and counsel
long-term critical problems. Short-term problems and the giving of advice, direction,
pastoral care and discipline should remain another pastors job.

This position of counseling in the church presents some unique challenges for the
counselor. He must be integrated thoroughly into the church, but avoid dual
relationships with the members of the church where he counsels. This means that he
cannot counsel personal friends or make church decisions that personally impact his
clients. Consequently, it is important that the church counselor avoid disciplinary or
executive roles in the church. The counselor must be able to flow with the amateur,
volunteer atmosphere of most churches. Professional counseling offices require welltrained staff, excellent maintenance, top-notch facilities, soundproofing and the
exclusive use of offices. This ideal situation will probably not be available in most
churches. Flexibility is an important trait for anyone hoping to provide counseling
and work with support groups within the church setting.

The church counselor must be involved in all aspects of the church, but not take sides
in conflicts. To be effective, the counselor must be seen as impartial. His job must be
structured in such a way that he can support and bring healing to the church, without
becoming embroiled in conflicts in the church. He must be the solid supporting rock
that weathers even the most severe divisional storms. Pastoral staffs, in most churches,
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have a notoriously high turnover rate. He must not see his job as a stepping-stone to
another position. He must be convinced that, ultimately, he has been called by God to
fill the position of a church counselor. His position in the church should have the title
of an associate pastor or elder to reflect the authority necessary to be effective in
helping to resolve church conflicts and the problems of his clients in the church. These
restrictions should not be taken to mean that the counselor should be isolated from the
other functions of the church. He should be closely involved in staff meetings, boards,
and other decisions in the church, especially those that affect the well-being of the
members of the church.

As is the case with other staff, the counselor must loyally support the Senior Pastor in
every way. This does not mean that he is a yes man, but that when a final decision
has been made that he comes under spiritual authority and supports it (unless it
violates clear legal, moral, or scriptural principles). If clients criticize a pastor or
question decisions made by leaders, he should direct them to the offending person,
according to Matthew Chapter 18.

The church counselor should be expected to raise up, teach, and supervise additional
counselors and support group facilitators in order to meet the needs of the
congregation better. As the counseling ministry grows, he will also need to disciple
additional leaders to become involved in various aspects of the counseling ministry.
Although he might also provide counseling for those outside of the congregation,
members of the congregation should be given priority. Counselors working with
members of other congregations need to obtain a specific written release of
confidentiality in order to discuss issues that may relate to the client's church and to
coordinate efforts with the client's pastor.

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6.5 Licensed Counseling in the Church

In some cases, larger churches will find it desirable to have support groups, church
counselors, and licensed professionals operating within the church. I believe that all
of these ministries can and should employ the methods of Faith Therapy, since it will
be more easily accepted and integrated within the church structure and doctrine.
When handled in a coordinated manner, this combination of groups, church
counselors and licensed professionals provides more credibility and increased
potential to reach unsaved people in the community. Licensed or court approved
programs, such as drug and alcohol counseling, domestic violence programs and
sexual abuse support groups draw hurting people to the church. However, additional
specific counseling programs should be carefully evaluated before inclusion in the
church setting. Whatever is done must be integrated with and not contradict biblical
principles and models appropriate to the church situation.

6.6. Liability Issues with Christian Counseling in the Church

One of the biggest hindrances to the growth of Christian counseling in our churches is
the fear that it could lead to malpractice litigation. In actuality, if a counseling
program is carefully constructed, the increased risk of litigation is small. This
additional risk can be easily overcome through the use of counseling malpractice
insurance at a minimal cost.

The dissection of literature would suggest the following guidelines:

Advertise and conduct group therapy as self-help or support groups. Self-help

or support groups claim only that they attempt to support members in their recovery
from a particular problem, facilitate exchange of common experiences and attempt to
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help each of the members grow in the recovery process. In fact, many self-help leaders
are simply those that have recovered or are in the process of recovery and have a
burden for others still suffering from the identified problem. Because self-help groups
do not claim to provide expert advice and counseling, there is almost no potential for
filing a malpractice lawsuit.

Cover any support group leaders, lay counselors and pastors under the churchs
pastoral counseling rider, on the church insurance. As long as no money is received
for counseling services, most church insurance will add any ministers to the policy
for a very nominal cost.

Add any professional Christian counselor or counselors, who charge for their
services, as contractors and require them to carry their own counseling insurance
covering the church as an additional insured. Contractors are normally selfemployed and hired to provide a complete service to the church, meet their own
ethical and legal obligations to their profession, and provide their own supervision if
required. The normal obligations that a church has to its employees like workmans
compensation, income tax withholding, employee evaluations, being totally
responsible for the employees conduct and providing detailed oversight are not
required to the same extent for contractors, as long as the contractors fulfill the
obligations of their contract. If they fail to provide these services, the contract can
simply be terminated. Claims of negligence due to a lack of detailed oversight are
difficult to prove. Unfortunately, most mental health insurance agencies require that
counselors have at least a Bachelors degree in a mental health field. Consequently, lay
counselors that have not obtained at least a Bachelors degree will not usually be able
to obtain professional counseling insurance and, therefore, should not charge for their
services, so that they can be covered by the churchs insurance policy.
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Require that all counselors attend counseling supervision on a periodic basis

and discuss all of their cases with a licensed or degreed therapist. Supervision is
required by most states for all licensed therapists for at least the first few years after
they obtain their license. Although this is not normally required of Christian
counselors, this practice is one of the best methods of insulating the church from
litigation. Supervision can be provided by any licensed or degreed therapist on staff or
by a contract counselor. Charges for supervision, which is normally done in groups,
are usually not expensive.

As we scrutinize what has been covered in the literature, we can see a basic structure
or plan for the conduct of Christian counseling. This model suggests a life-long
developmental approach to counseling directed by the Holy Spirit as the Chief
Counselor. It is He that orchestrates the overall process. The client is brought to us to
help him remove any hindrances to going forward into the next phase of the process of
salvation by faith. The use of the narrative approach to teaching psychological truth
simplifies the teaching process and continues to build faith in the client that Gods
truth, the Bible, can be trusted. Reliance on Gods plan for salvation for the ultimate
healing of the client is, and always will be, essential for long-term and lasting
results. The basic steps of this plan are discussed below. I have indicated the origin of
each step as they relate to the story of the exodus of the children of Israel in
parenthesis.

The key approaches are dissected as follows;

i.

Determine the problem. (Identify the type of slavery.) While the process begins
like most counseling intakesdetermining the problemthe remaining steps
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are contingent on where the client is in his spiritual development. Determining

the problem involves asking the client his reason for coming to counseling,
gathering background information, analyzing the information, and attempting
to fit the pieces of the puzzle together to form a hypothesis concerning the
underlying cause. When dealing with complex problems, the counselor should
attempt to determine if the problem fits one of the models developed later in
this book. The children of Israels problem was that they were in slavery and
afflicted by the cruel taskmasters of Egypt (the world). Before we are saved, we
are the slaves of sin and the world, and need to be delivered.

ii.

Demonstrate that what the client is doing will not meet his needs and build
hope that his problems can be overcome through Christ. (Confront the Gods of
Egypt.) Until the client is convinced that his methods do not work, he will
continue to do them and will get similar results. Moses had to demonstrate to
Israel that the Egyptians methods did not work before they were willing to
leave Egypt. He also had to demonstrate that Gods methods could deliver
them from their slavery. I usually try to show my clients that the entire rat race
in life makes no sense and that everyone is eventually promoted until they fail.
Even all those who get to the top are eventually replaced and what they have
accomplished has no lasting significance. In fact, without God, nothing they do
will have lasting value and they do not have enough information even to
attempt to direct their own lives. Life is but a vapor and only God can make
them eternally happy.

iii.

Use the biblical principles and models to help the client perceive and
understand the problem from a biblical perspective. (Understand Gods plan
and repent.) Few clients will have an in-depth understanding of the problem
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identified in step one. Consequently, the counselor will need to use Bible
principles or a narrative biblical model to help the client understand the
problem from a biblical perspective.

Moses had to help the Israelites

understand that they were the chosen people unto God; and that it was Gods
perfect will for them to live in the land of Canaan, not serve the Egyptian gods
in Egypt.

iv.

Determine where the client is in the process of salvation and, if appropriate,

lead him to accept Christ, be baptized, yield the control of his life to God, and
help him get established in a church. (Cross the Red Sea.) After determining
the problem, the counselor should locate where the client is in the overall plan
for his salvation according to the model of the exodus of the children of Israel.
The client must be saved, baptized, and established in a good church to provide
the support and a basis for this process of salvation or wholeness. When
counseling someone who is not saved or who has a weak spiritual foundation,
these initial four steps are essential. If a client has progressed beyond these
steps, we must identify where they are in their spiritual walk in order to
determine the next step to take.

v.

Support the client take responsibility for his own actions, not blame others or
react to what they do, and do everything as unto God. (Quit murmuring.)
Most clients come to counseling blaming their parents, past events, or someone
or something outside of themselves for the problem, just like the children of
Israel did. Many times, they want the counselor to take the responsibility to
fix them. They must understand that they are responsible for working out
their own salvation (Philip. 2:12b) and that when they stand before God, He is
not going to ask them what someone else did but how they responded to what
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others did. They must learn to do what is right in spite of what others do. The
Israelites had to learn to quit murmuring, blaming Moses, and threatening to
return to Egypt.

vi.

Assistance to the client grow in his personal relationship with Christ and build
faith that, with Gods help, he can overcome the problem. (Build faith in the
wilderness.) It is at this point that the first generation of Israelites, with the
exception of Joshua and Caleb, failed. In order to trust God, the client needs to
develop a personal relationship with Christ and build faith that God will help
him overcome every aspect of his problem and meet all his needs. Without it,
the client will not have the faith required to face his complex psychological
problems. The client will fail if he tries to rely on himself, fix himself, or meet
his own needs through the flesh.

vii.

Support the client in receiving the empowerment of the baptism of the Holy
Spirit if he chooses to do so. (Cross the Jordan River.) The baptism of the Holy
Spirit received at Pentecost empowered the disciples to effectively move into the
supernatural realm and trust God beyond anything they had yet experienced.
Teen Challenge attributes much of their high success rate in helping to deliver
incorrigible addicts from years of addiction to the enablement of the Spirit in
their clients lives. However, just as not all the Israelites chose to permanently
dwell in the land of Canaan, the counselor needs to respect the right of the
client to skip this step; especially since the baptism of the Holy Spirit is still
controversial or even spoken against in some churches. Faith is required to
receive the baptism of the Holy Spirit. To have faith each client must be fully
convinced in his own mind.

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viii.

Aid the client apply the biblical principles or model to overcome the identified
psychological problem. (Conquer the giants.) Most clients come into therapy
totally caught up in the methods and problems of the world. They are usually
facing one of the giants of dysfunction, fear, codependency, abuse, addiction, or
depression. By this time in the therapeutic process the client has overcome
most of the lies of the world system and realizes that he cannot overcome his
problems by relying on his flesh. Now, the worldly lies that he has believed that
underlie each of these strongholds needs to be replaced with the eternal truth of
God. This is accomplished through the application of biblical principles or
the application of complex models provided in the later Chapters of this book.

ix.

Decide the root cause of the difficulty and assist the client in developing faith to
overcome this root problem. (Conquering the cities of Canaan.) All counseling
problems eventually can be traced to a basic need for love, security, worth or
significance. In the story of the exodus of the children of Israel, Jericho stands
for overcoming a lack of security or fear, Ai stands for overcoming low selfworth or shame, and Gibeon stands for overcoming the lusts of the flesh
(fulfilling the need of love). The cities of the Amorites, Jerusalem (peace),
Hebron (relationships), Jarmuth (worth), Lachish (invincibility), and Eglon
(vigor), stand for overcoming problems with significance or trying to find
worldly success in life. Finally, Hazor, which stands for the strongholds in the
mind, must also be overcome. Through analysis, the counselor should help the
client realize his needs, understand how he has been trying to meet them
through the flesh, and help him begin to place his trust in God to meet them
all. Without this step, a long-term resolution of the problem cannot be assured
since the unmet needs will eventually re-assert themselves in another form. For
example, addicts many times change from one form of addiction to another
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when the root cause of the addiction is not fully eradicated. The Israelites had
to fully defeat all of the tribes and cities of Canaan before final victory was
assured.

x.

Release the client again to the care of the Holy Spirit so that He can continue
to orchestrate the process of salvation by faith in the clients life. (Enjoying the
Promised Land.) We must remember that it is the Holy Spirit or Chief
Counselor that orchestrates this entire process. Furthermore, it was Christ that
made it all possible, and we, as counselors, only have a small part in it. As the
counseling process continues, it is our job to work ourselves out of a job. As the
client finds greater and greater success, the counselor should require him to
face more of his problems on his own (with Gods help) or with the help of a
support group. The client should be seen for counseling less frequently until
the client only calls for an appointment if he is afraid he will relapse, or if he
cannot resolve some problem on his own with Gods help. Finally, God must be
given all the glory and thanksgiving for the positive results that have been
accomplished during the counseling process and the client should again be
released to the sole direction and care of the Holy Spirit.

It is in my opinion that the pastoral counselor should be well acquainted with pastoral
counseling resources within the community. Professional counseling agencies, peer
self-help groups, support groups, crisis intervention services such as those offered for
battered wives or counseling regarding pregnancy, day-treatment programs, as well as
skill-building workshops. These are all helpful as referral or adjunct services. Every
pastoral counselor and church leader who is engaged in the ministry of counseling

98

should consider the following to aid in the success of their ministry counseling
program:

i.

Counselors should have access to qualified supervision.

ii.

Consultation with fellow pastors and counselors is crucial for maintaining

professional accountability. The willingness to reach out for consultation is
evident of professional maturity.

iii.

Consultation is also vital when one is counseling those who may be potentially
suicidal or dangerous to others. Pastoral counselors are encouraged to become
members in local pastoral counselors associations when and where possible.

iv.

It is imperative that suspected physical problems be examined by a physician

when indicated. Also, it is good practice for the pastor to maintain a working
relationship with a Christian psychiatrist for purposes of consultation regarding
counselees who exhibit bizarre behaviors.

v.

Counselors should be aware of cultural differences and how they may affect
the counseling relationship.

A counselor may be acting unethically when

cultural differences are not considered. (Kollar, 1997 p269)

6.7. Conclusion
It is imperative that a ministry willing to help those who struggle with society
problems has a correct theology about relationship of some kind. A correct theology
about marriage and sexuality paradoxically places accurate restraints on sex; but at the
same time, opens the floodgates of freedom and pleasure within a marriage
relationship. Rather than being the neglected or misrepresented topic that it is, a
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biblical understanding of counselling must be incorporated with the whole counsel of

God and preached appropriately.

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