Solution-Blessed Brief Pastoral Counseling Project

ABSTRACT

In this project, I am imagining myself as a staff pastoral counselor at my home church in Valley City, ND. My goal in life is to serve others using the abilities and preparation that the Lord has given me. I believe that counseling is my gift and that it is also my calling to use this gift to serve others and to follow God’s instructions. My counseling approach will be a solution-focused, brief pastoral counseling model that is informed by Charles Kollar’s Solution-Focused Pastoral Counseling, David Benner’s Strategic Pastoral Counseling, and Hawkins’ Pastoral Assessment Model and Counseling Scenario.

The individual I have selected as the recipient of my services for this particular project is Brody. Brody is the youngest surviving child portrayed in the case study featured in the Hallmark movie Crossroads: a Story of Forgiveness. He is currently attending counseling sessions with the goal of enhancing his familial connections and addressing the emotional aftermath caused by the recent passing of his mother and younger sister.

TABLE OF CONTENTS

1. Abstract
2. Part I: The Counseling Setting
3. Part 2: The Counselor’s Relational Style
4. Part 3: The Counseling Strategy/Structure
5. Phase 1
6. Phase 2
7. Phase 3
8. Phase 4
9. Part 4: The Counseling Summation
10. References
11. Appendices
12. Grading Rubric

Part 1; The Counseling Setting Rationale for Solution-Blessed Brief Pastoral Counseling

According to Charles Kollar, the resolution for individual sin in Christian theology is not achieved by comprehending the underlying cause of sin, such as understanding the doctrine of original sin. Instead, it involves repenting from sin and embracing God’s grace, expressing gratitude for being forgiven, enacting this forgiveness, and evolving within God’s grace in a positive and innovative manner (41). Considering this statement and our faith in grace and forgiveness, we can anticipate that solution-focused pastoral counseling has the ability to offer guidance and transformation to those who seek help.

We acknowledge that searching for the underlying cause of a “problem” can often make it worse and prolong it. However, solution-focused pastoral counseling provides a chance to identify behaviors, words, and actions that may be contributing to the problem and seeks solutions to promote change, often within a few sessions. The objective of counseling using the solution-focused brief approach is to gently propose the idea of a life without the problem to the client and help them find different ways to view their world (Kollar, pg. 50). What is Solution Blessed Brief Pastoral Counseling?

The concept can be best understood by examining each aspect separately. Instead of giving attention to the “problem,” our sessions prioritize the discovery of solutions. Studies show that this approach, known as solution-focused counseling, is more successful than a problem-focused approach. Solution Blessed counseling is founded on the belief that God has equipped us with the necessary abilities and resources to solve our problems, with guidance from scripture and the Holy Spirit.

Overall, there will be six sessions lasting 30-50 minutes each. As church leaders, pastors have the ability to provide soul care and counseling to their congregation. With their theological knowledge, education, and counseling expertise, pastors are uniquely qualified to offer mental health support. Counseling involves purposeful conversations between the counselor and the individual seeking guidance. The objective is to establish realistic and achievable goals for the sessions.

Confidentiality: Maintaining confidentiality during information exchange between the counselee and counselor is crucial. Counselees can have confidence that any shared information in sessions will remain confidential. However, it is necessary for counselees to recognize that there are circumstances where the counselor may be required to breach confidentiality. Any disclosure of self-harm or harm towards others by the counselee must be reported to appropriate authorities.

Homework: Counselees may receive tasks to complete outside of their sessions.

Homework can be an effective tool in counseling and may involve various activities such as outside readings, observations, journaling, and worksheets. During sessions, the counselor may take confidential notes, usually consisting of positive comments or ideas based on the counselee’s input. The termination process will commence in session 4, where the counselee will be reminded of the final session and initiate the process of ending the counseling relationship.

Follow-up or “check-in” sessions may occur if the counselor or counselee deems it necessary. The referral process involves determining if the counselee needs more extensive services that the pastoral counselor cannot provide, in which case an outside referral may be necessary. This is typically not the situation, but if needed, the pastoral counselor will assist the counselee in transitioning to outside care smoothly. These are the guiding assumptions of SBBPC.

In line with the solution-focused approach, we hold the following assumptions as support for our approach:

1. “ God has given us the ability to create solutions,
2. the solutions can be described and clarified,
3. more than one outcome to counseling can be created,
4. the counselor and the counselee can do the creating and clarifying together,
5. we create solutions as a joint effort with God’s preparation, and
6. this process can be taught” (Kollar, pg. 44).

Part II: The Counselor’s Relational Style

To be an effective counselor, it is essential for me to have a comprehensive knowledge of myself. Failing to evaluate my own strengths and weaknesses would greatly impede my ability to fulfill my role successfully. In order to enhance my self-awareness, I have taken the “Uniquely You Spiritual Gifts and 4 DISC Personality Types” profiler. This evaluation has identified my spiritual gifts in the areas of encouragement, teaching, and administration, with a particular focus on my exceptional talent for encouragement/exhortation. These qualities greatly benefit me in my counseling responsibilities as I often find myself taking on encouraging and instructional roles.

According to the profiler, individuals with the Gift of Encouraging have a tendency to exhort and advise others. They feel compelled to offer guidance and often provide specific steps of action. While Prophets proclaim truth and Teachers explain truth, Encouragers / Exhorters excel at directing others on how to apply truth. They enrich others’ lives with their deep concern and are often sought after as counselors. Encouragers are known for being friendly, empathetic, and practical.

They enjoy utilizing their communication skills to share specific insights, although I need to be mindful of their tendency to talk excessively. However, I recognize that my counselees possess the necessary capabilities to discover solutions to their issues, so my focus will be on supporting their proposed changes rather than offering advice or imposing my own solutions. Interestingly, the “Uniquely You” profiler revealed that my behavioral blends align with C/S/D, which is contrary to my expectations.

C/S/D blends are described as cautious, stable, and direct personalities. On the other hand, I am recognized as being more passive and reserved. People with C/S/D characteristics believe that others anticipate them to be direct, submissive, and competent. Although you generally tend to be more passive, you occasionally surprise others with your dominant nature. While you can be active and decisive, your gentle, sensitive, compliant, and conscientious emotions seem to balance out any harshness or assertiveness you may display. Communication-wise, you aren’t particularly talkative or inclined to please a crowd. It appears that you believe people expect you to be quieter and more introverted.

Despite your assertive and aggressive tendencies, you don’t see yourself as reserved. You dislike staying idle and prefer to take charge while being cautious. Additionally, you enjoy assisting those who may be uncertain or seeking reassurance. Compared to others, you tend to plan and prepare more, although you sometimes struggle to effectively communicate this to others. The suggestions given included being more enthusiastic and positive, expressing encouragement and optimism outwardly, and allowing your sensitivity to be more apparent.

These recommendations came as a surprise because I am generally known for my enthusiastic and optimistic nature. Many people often comment about my positive outlook and outward enthusiasm. However, I can understand the statement that some may expect me to be more quiet and shy, even though I do not consider myself to be reserved. Keeping in mind my spiritual gifts and personality blend, I will be able to provide better guidance to Brody. As an encourager, my goal is to help Brody recognize his own strengths and find solutions.

As an educator, my role is to collaborate with Brody to develop his coping and communication abilities, as well as to teach him how to identify positive changes. I will leverage my strengths in strategic planning and providing incremental guidance to help him pinpoint his objective and determine the necessary strategies to achieve it.

Part III: The Counseling Strategy/Structure Phase 1

Brody initiates our initial meeting, which is focused on identifying the problem. This is done by utilizing effective listening skills and Brody’s focus on the problem.

Brody and I have a familiar relationship as he has been involved in various teen groups at the church. His family’s strong faith is advantageous as we start our sessions together. Brody has reached out to me as a last resort for help, since he hasn’t been able to get support from friends or other family members regarding his issue. Brody expresses that he is seeking counseling because he feels “alone” following the passing of his mother and sister, who provided him with emotional support.

Brody’s father is completely absorbed in his own sorrow, leading to a strained relationship between them. Brody asserts that his dad lacks comprehension of him and since the tragedies took place, they have become increasingly distant to the extent that Brody perceives his dad as oblivious to his existence. As soon as the session commences, Brody’s emotions surge uncontrollably when he directly confronts his father, expressing anger and frustration. He also divulges about the deep sadness resulting from losing his mother and sister, accompanied by intense feelings of loneliness and isolation.

When Brody tries to suppress his tears, he is unable to control them once he begins speaking. The simple act of listening and acknowledging his pain prompts him to reveal the emotions he has been suppressing. To give him some privacy, I propose vacating the room so that he can collect his thoughts. While I am away, I pray to God for guidance and support in comforting this vulnerable young man through His Holy Spirit. When I come back, I invite Brody to join me in prayer, which he accepts. We schedule another meeting for the next week.

Phase 2: In this session, Brody will be identifying his preferred story. Through this process, we will work together to identify some positive interactions between him and his father and identify a clear goal for our counseling.

After a brief conversation, I summarize Brody’s concerns and frustrations from our previous meeting. Then, I introduce the “miracle question” to him. I ask what would change in the morning if a miracle occurred in his relationship with his dad. Brody takes some time to think and shares that if a miracle happened, his dad would wake him up like he used to when Brody was younger. His dad would come into his room and gently tickle his feet, making him smile. They would also have breakfast together and his dad would be home early enough for dinner. They would have conversations about their day, and his dad would show genuine interest in Brody and his interests. Recognizing Brody’s desire for more presence from his father and acknowledgment of his music, I acknowledge this understanding. To assess their level of connection, I ask Brody to rate on a scale of 1 to 10 how connected he feels with his father – where 1 represents no connection and 10 represents a very strong connection.

Brody expresses his current emotional state as a “1” and reveals that any interaction with his dad would increase it. To address this, I assign Brody the task of actively observing and recognizing moments when his dad tries to connect with him. I acknowledge that his dad’s attempts might not resonate with Brody due to their contrasting personalities and interests.

We engage in collective prayer and make a joint commitment to reconvene after a week.

Session 3: At our next meeting, I ask Brody about his progress on the scaling question. He tells me he has moved up to a “3” and I respond by acknowledging his progress. I ask him what caused the increase. Brody says that the assigned “homework” made him pay closer attention to his father and spend more time with him. Before, Brody used to isolate himself in his room, but now he actively looks for ways that his dad tries to connect with him.

By spending more time in the family living space, Brody and his father were compelled to acknowledge each other’s presence, leading to more opportunities for interaction. This resulted in conversations and interactions that were not possible before because both men used to isolate themselves. This also motivated Brody to be more open to his father’s occasional awkward attempts at interaction, laying the foundation for a stronger connection between the two.

After pointing this out to Brody, he started to understand it. We then progressed to phase 3 of the counseling process where we worked together to clarify the goal and find a solution.

Phase 3: Brody is becoming optimistic and desires to continue progressing towards his ultimate goal of establishing a relationship with his father. He has observed that when he positions himself in areas of the house where his father is, it enhances the likelihood of positive interactions with him.

Brody shares his plans to increase opportunities, revealing excitement and positivity. His plan includes spending more time at home outside of his room. I offer encouragement, acknowledging that it is a great idea. I request Brody to provide an update on his progress next week. Meanwhile, our discussion about the upcoming last session continues. I remind him once again that we will only meet five times. In Phase 4, as we wrap up our counseling, the focus shifts towards identifying sources of support for Brody within the church family.

Brody has been actively involved in our youth activities and classes throughout his life, making the youth pastor a natural source of support for him. Additionally, I arrange a meeting between Brody and our praise team coordinator, as they both have a passion for music and can find common ground to develop a positive Christian relationship. It’s worth noting that Brody mentions that his level of connectedness with his father has increased to a “5.” He is excited to share that he and his father have been connecting more throughout the day and feel that they are truly starting to build a relationship.

Exciting news! I encourage Brody to keep being open and available to continue interacting with his dad. They have plans to attend the Christian music festival together this fall, which will hopefully give them some much needed bonding time. As we end our sessions, I make sure Brody has the identified supports and feels confident in working towards his goal. I encourage him to occasionally check in and update me on his progress.

Together, we pray for ongoing growth.

Part 4: The Counseling Summation

As I review our sessions together, I am satisfied and pleased with Brody’s progress in the short time we spent. By listening, reflecting, and encouraging Brody, we established an effective relationship. He was able to identify goals and make steady progress towards reaching them. I employed staging and the miracle question to assist Brody in identifying desired changes. Additionally, I supported and gave positive feedback on his progress.

By engaging in a reflective practice of setting goals, evaluating resources and needs, understanding the fundamental principles of SFPC (Solution-Focused Pastoral Counseling), and committing to taking action and achieving a sense of alignment, I believe that I have performed satisfactorily in these aspects. The individuals in the church office who I collaborate with and who serve as my mentors provide invaluable support as I navigate through counseling sessions. Regular meetings with my senior pastor provide me with a sense of accountability, while also giving me the opportunity to seek prayer, guidance, and feedback. All of these factors contribute to my ongoing growth in faith and my ability to allow the Holy Spirit to work through me as a counselor.

References

1. Bener, David G. 2003. Strategic pastoral counseling: a short-term nodel.
2. Grand Rapids: Baker Academic. Clinton, Tim and Ron Hawkins. 2007. Biblical counseling quick reference guide.
3. Nashville: Thomas Nelson. Cloud, Henry. 2004. Nine things you simply must do to succeed in love and life.
4. Nashville: Thomas Nelson. Hawkins, Ronald E. 2008. The pastoral counseling scenario:
5. Parts 1-4. Lynchburg: Liberty University. Hawkins, Ronald E. 2009. Pastoral assessment model powerpoint presentation.
6. Lynchburg: Liberty University. Killar, Charles A. 1997.
7. Solution-focused pastoral counseling: an effective short-term approach for getting people back on track.
8. Grand Rapids: Zondervan.
9. Peterson, James C. 2007. Why don’t we listen better? Communicating and connecting in relationships.
10. Tigard: Petersen Publications. Steward, Gary P. 2008. A case study on crossroads: a story of forgiveness. Lynchburg: Liberty University

APPENDIX A: OVERVIEW OF SBBPC

SBBPC stands for Solution Blessed. The concept can be best understood by breaking down the phrase and defining each aspect. The focus of our sessions will not be on the problem, but rather on finding solutions.

Solution focused counseling is more effective than problem focused counseling, research shows. Solution Blessed counseling combines the belief that we have the tools to solve our problems with guidance from scripture and the Holy Spirit. In brief, our sessions will be limited to six sessions, each lasting 30-50 minutes.

Pastoral – Pastors, as leaders of the church, have the ability to provide soul care and counseling to their congregation. They possess theological knowledge and are also trained and experienced in counseling, making them uniquely capable of offering mental health support.

Counseling refers to purposeful conversations between a counselor and a counselee, which aim to establish clear and realistic expectations for the outcome of the sessions.

Confidentiality: Confidentiality is an essential ethical obligation regarding information exchanged between the counselee and the counselor.

You can trust that any information you share in our sessions will remain completely confidential. However, it’s important for you to know that there are certain circumstances where the counselor is obligated to breach confidentiality. Specifically, if you disclose any information about current or potential harm to yourself or others, it must be reported to the appropriate authorities.

Homework: Take-home assignments may be given for the counselee to complete during sessions. Homework is an effective tool and can involve various activities such as readings, observations, journaling, worksheets, etc.

Note-taking: Your counselor may make notes during your sessions, which will be kept confidential. These notes typically contain positive comments or ideas that the counselor wants to integrate, based on the input from the counselee.

Termination: The termination process will start in session 4. During this time, we will remind you about the final session and begin terminating the counseling relationship. If the counselor or counselee deems it necessary, follow-up or “check-in” sessions may occur.

The referral process involves determining if the counselee needs more extensive services than what the pastoral counselor can offer. In such cases, an outside referral may be necessary. Typically, this is not required, but if it is, the pastoral counselor will assist the counselee in smoothly transitioning to external care.

APPENDIX B: STATEMENT OF BELIEFS

We affirm our belief in the Father, Son, and Holy Spirit as one God. We also affirm that the Old and New Testament Scriptures are a complete and essential source of truth for faith and Christian living.

We believe that man is born with a fallen nature and is inclined to evil continually. We also believe that those who are finally impenitent are hopelessly and eternally lost. Additionally, we believe in the atonement through Jesus Christ for the entire human race. Whoever repents and believes in the Lord Jesus Christ is justified, regenerated, and saved from the domination of sin. Furthermore, we believe that believers are to be sanctified completely after being regenerated through faith in the Lord Jesus Christ. Lastly, we believe that the Holy Spirit testifies to both the new birth and the complete sanctification of believers.

Our belief is that the return of our Lord will occur, there will be a resurrection of the dead, and the final judgment will be conducted.

APPENDIX C: ETHICAL GUIDELINES

According to the American Association of Pastoral Counselors (AAPC) website, I will adhere to their ethical code. The code of ethics can be found at http://aapc.org/content/code-ethics-1.

PRINCIPLE I – PROLOGUE 1 The AAPC Code of Ethics may be reproduced only after contacting the AAPC Association Office to ensure that the most current copy of the Code can be provided. The use of “member”, “we”, “us”, and “our” refers to and is binding upon all levels of individual and institutional membership and affiliation of AAPC. PRINCIPLE I – PROLOGUE As members2 of the American Association of Pastoral Counselors, we are respectful of the various theologies, traditions, and values of our faith communities and committed to the dignity and worth of each individual. We are dedicated to advancing the welfare of those who seek our assistance and to maintaining high standards of professional conduct and competence.

As pastoral counselors and pastoral counseling students, we have a responsibility for our work no matter the professional functions, settings, or populations we serve. This responsibility is shown through our relationships with clients, colleagues, students, faith communities, and by adhering to the principles and procedures outlined in this Code of Ethics. The Code outlines the standards used by the Association to assess if pastoral counselors have acted in an unethical manner.

By subscribing to this Code, pastoral counselors must have knowledge of these standards, cooperate with association procedures regarding complaints of ethical misconduct, participate in AAPC adjudication proceedings, and adhere to any AAPC disciplinary rulings or sanctions. The Ethics Code should not be used as a grounds for civil liability. The violation of Ethics Code standards by a pastoral counselor alone does not determine their legal liability in court, the enforceability of a contract, or any other legal consequences.

• To affirm the importance of being both spiritually grounded and psychologically informed.
• To maintain responsible association with the faith group with which we identify and in which we may have ecclesiastical standing.
• To avoid discriminating against or refusing employment, educational opportunity or professional assistance to anyone on the basis of race, ethnicity, gender identity, sexual orientation, religion, health status ,age, disabilities or national origin; provided that nothing herein shall limit a member or center from utilizing religious requirements or exercising a religious preference in employment decisions.
• As members of AAPC we recognize our responsibility to stay current with research that affects our understanding of clinical issues and the conduct of our practice. We agree at all levels of membership to continuing education and professional growth including supervision, consultation, and active participation in the meetings and affairs of the Association.
• To seek out and engage in collegial relationships, recognizing that isolation can lead to a loss of perspective and judgment.
• To manage our personal lives in a healthful fashion and to seek appropriate assistance for our own personal problems or conflicts
• To assess/evaluate, diagnose or provide treatment only for those problems or issues that are within the reasonable boundaries of our competence.
• To establish and maintain appropriate professional relationship boundaries. We will make every effort to be transparent with congregations and other public constituencies about the boundaries we hold.
• To remain abreast of and to comply with appropriate regulatory statues that governs our pastoral counseling activities.

Whenever there is a conflict between the AAPC Code and either legal mandates, pastoral counseling licensure laws, or ecclesiastical policies, the stricter requirement must be followed. Additionally, promoting racial justice and enhancing multicultural competence is an integral part of our practice.

PRINCIPLE II – PROFESSIONAL PRACTICES

In all professional matters, members of AAPC uphold practices that both safeguard the public and promote the advancement of the profession.

• We use our knowledge and professional associations for the benefit of the people we serve and not to secure unfair personal advantage.
• We clearly represent our level of membership and limit our practice to that level. Publication of practice or agency material clearly explains the levels of membership that apply to individuals.
• Fees and financial arrangements, as with all contractual matters, are always discussed without hesitation or equivocation at the onset and are established in a straight-forward, professional manner.
• We are prepared to render service to individuals and communities in crisis without regard to financial remuneration when necessary.
• We neither receive nor pay a commission for referral of a client.
• We conduct our practice, agency, regional and association fiscal affairs with due regard to recognized business and accounting procedures. We respect the prerogatives and obligations of the institutions, agencies, or organizations by whom we are employed or with which we associate.
• Upon the transfer of a pastoral counseling practice or the sale of real, personal, tangible or intangible property or assets used in such practice, the privacy and well being of the client shall be of primary concern.

1. Client names and records shall be excluded from the transfer or sale.
2. Any fees paid shall be for services rendered, consultation, equipment, real estate, and the name and logo of the counseling agency.
3. We provide recent and current clients information regarding the closing or transferring of our practice and assure the confidentiality of their records.

• We are careful to represent facts truthfully to clients, referral sources, and third party payers regarding credentials and services rendered.
• We shall correct any misrepresentation of our professional qualifications or affiliations.
• We do not malign other professionals, nor do we plagiarize or otherwise present, distribute, or publish another’s work as our own.

PRINCIPLE III CLIENT RELATIONSHIPS

As members of AAPC, it is our duty to develop professional relationships with clients and prioritize their wellbeing. We are committed to taking necessary measures to avoid causing harm and to safeguard the welfare of the individuals we collaborate with.

• We do not abandon or neglect clients.

We strive to maintain uninterrupted services despite potential disruptions caused by factors such as unavailability, relocation, illness, or disability. In cases where we are unable, for valid reasons, to offer professional assistance or continue a professional relationship, we take every reasonable measure to organize a smooth transition of treatment with another professional. Before departing from an agency or practice, we ensure that all files are properly completed and all necessary paperwork is thoroughly documented and signed.

• We make only realistic statements regarding the pastoral counseling process and its outcome.

We provide our clients with information about the objectives of counseling, the potential risks associated with counseling, any limitations to our services due to third-party payer restrictions, feasible alternatives, clients’ rights to decline or revoke consent, and the duration of the consent. We take appropriate measures to ensure that clients comprehend the counseling procedure and have the chance to seek clarification if needed.

• We show sensitive regard for the moral, social, and religious values and beliefs of clients and communities. We avoid imposing our beliefs on others, although we may express them when appropriate in the pastoral counseling process.
• Counseling relationships are continued only so long as it is reasonably clear that the clients are benefiting from the relationship.
• We recognize the trust placed in and unique power of the therapeutic relationship. While acknowledging the complexity of some pastoral relationships, we avoid exploiting the trust and dependency of clients. We avoid those dual or multiple relationships with clients which could impair our professional judgment, compromise the