AS CHRISTIAN COUNSELING IS drawn into greater intimacy and service to the Church, pastoral counseling and lay helping ministry is mushrooming. This is a wonderful development, and goes far toward fulfilling the promise of Christian counseling in the 21st century.2 We recommend that churches everywhere adopt Pastor Clemmons’ three-part policy above as the practical framework for the conduct of churchbased counseling. However, with the explosion in church-based counseling of all kinds is an increasing concern over the ethicallegal issues of such ministry. Calls to the AACC for consultation and training about lay helping ministry and its ethical practice have seen an exponential rise in recent years. In this article we address the most frequently asked-about legal and ethical concerns not covered in other articles in this issue, and making particular reference to the AACC Christian Counseling Code of Ethics.3 Ethical decision-making is mired in crisis and confusion in our values-relative and pluralistic world. The moral elasticity of our post-modern, post- Christian culture has even infected the Church. Whether it is pulpit exaggeration, printed hyperbole, the abuse of conferred power, sexual misconduct, or other serious forms of client/parishioner exploitation, too many church leaders and counselors today are losing the battle of moral purity and ethical integrity. Although we are witnessing an increasing frequency of lawsuits against clergy, we believe that the majority of these lawsuits are preventable. We noted in Law for the Christian Counselor4 that most suits were a function of these problems: • Counseling beyond your competence, ability or training. • Advice against medical or psychological treatment, including instruction on medications. • Sexual involvement with a counselee. • The administration, interpretation and scoring of personality and psychological tests. • The improper care of records. • Inadequately trained and supervised lay and pastoral counselors. • The failure to give credence to violent intentions or statements. • Misdiagnosing psychotics (or others) as demon-possessed. • Misrepresenting one’s title, position, degrees, or abilities. • Recommending for or against divorce. • Violations of confidentiality (by minister or staff secretaries). • Denial of the existence or severity of a psychological or psychosomatic disorder. • The belief that all problems are spiritual or physical with denial of the emotional and psychological dimensions, and that pastoral and lay counselors need only biblical training to solve such severe problems as neuroses, psychoses, suicide, and the like.
*Counseling by Pastors and the Body of Christ* It is naive to presume that the average pastor with a minimal of counseling training is able to effectively help the broad range of people who need counseling help. Also, becoming a pastor, even an ordained minister, does not imbue that person with a mantle of giftedness in the counseling arena. Many sincere pastors have seriously wounded or inadequately helped needy members of their flocks due to this type of naive and faulty thinking. However, it is nonsense to conclude that pastors are generally inept and should do little to no counseling. Christians will rightly approach their pastors and priests as the first and usually most effective resource in the myriad problems faced in living. Most ministers have the wisdom and skill to help their flock or know when and to whom to refer when further help is needed. God gives gifts throughout his Church in order for the body to function as a unit for benefit of the other members and the world. This benefit seems to be best served by a diversity of gifts working in a complimentary fashion with one another. This better corporate philosophy of counseling ministry stems from I Corinthians 12 and Romans 12. “There are different kinds of gifts… there are different kinds of service… there are different kinds of working, but the same God works all of them in all men… The body is a unit… in fact, God has arranged the parts of the body, every one of them, just as he wanted them to be… so that there should be no division in the body, but that its parts should have equal concern for each other” (1 Cor. 12:4-6,12,18,25; also see Romans 12:4-6a). One cannot say “I have no need of you,” nor can one say, “I am enough in myself.” God’s way supports the validity of the pastoral gift but the fulfillment of these Godly goals requires the intervention and help of the entire church. One of the key roles of the pastoral call to ministry—that of preparing the entire church for this work of ministry and coordinating its outworking —supports this corporate call.
*Above All, Do No Harm* The first rule of ethics in any profession —especially the counseling professions —that serves human need is: do no harm. At first blush this may seem absurdly obvious and simple. On reading and reflection the depth and importance of this rule comes to light. Consider both our general statement of harm avoidance and one of its applications—here, since end-of-life and bio-ethics issues have been so prominent in the news of late, to euthanasia and assisted suicide: 1-100 First, Do No Harm Christian counselors acknowledge that the first rule of professional-ministerial ethical conduct is: do no harm to those served. 1-101 Affirming the God-given Dignity of All Persons Affirmatively, Christian counselors rec- W ognize and uphold the inherent, Godgiven dignity of every human person, from the pre-born to those on death’s bed. Human beings are God’s creation —the crown of His creation—and are therefore due all the rights and respect that this fact of creation entails. Therefore, regardless of how we respond to and challenge harmful attitudes and actions, Christian counselors will express a loving care to any client, service-inquiring person, or anyone encountered in the course of practice or ministry, without regard to race, ethnicity, gender, sexual behavior or orientation, socio-economic status, education, denomination, belief system, values, or political affiliation. God’s love is unconditional and, at this level of concern, so must that of the Christian counselor. 1-102 No Harm or Exploitation Prohibitively, then, Christian counselors avoid every manner of harm, exploitation, and unjust discrimination in all clientcongregant relations. Christian counselors are also aware of their psychosocial and spiritual influence and the inherent power imbalance of helping relationships —power dynamics that can harm others even without harmful intent. 1-120 Refusal to Participate in the Harmful Actions of Clients Christian counselors refuse to participate in, condone, advocate for, or assist the harmful actions of clients, especially those that imperil human life from conception to death. This includes suicidal, homicidal, or assaultive/abusive harm done to self or others—the protection of human life is always a priority value. We will not abandon clients who do or intend harm, will terminate helping relations only in the most compelling circumstances, and will continue to serve clients in these troubles as far as it is possible. 1-122 Application to Euthanasia and Assisted Suicide Christian counselors refuse to participate in, condone, advocate for, or assist clients in active forms of euthanasia and assisted suicide. We may agree to and support the wish not to prolong life by artificial means, and will often advocate for hospice care, more effective application of medicine, and other reasonable means to reduce pain and suffering. Regarding patients or clients who wish to die, we will not deliver, nor advocate for, nor support the use of drugs or devices to be utilized for the purpose of ending a patient’s life. We recognize that the death of a patient may occur as the unintended and secondary result of aggressive action to alleviate a terminally ill patient’s extreme pain and suffering. So long as there are no other reasonable methods to alleviate such pain and suffering, the Christian counselor is free to support, advocate for, and participate in such aggressive pain management in accordance with sound medical practice, and with the informed consent of the patient or patient’s representative. For physicians the call to ‘do no harm’ may mean doing nothing medically, or always considering the least intrusive action first. For example, the risks of a preferred medical intervention—invasive spinal surgery to alleviate a pain problem—may be so high that other, less invasive, less risky interventions should be attempted first. Hence, the pain sufferer may be referred for physical therapy, exercise and movement training, or for psychotherapy or biofeedback training to reduce pain by non-invasive methods. Christian counseling also presumes this all-encompassing first ethical rule: that to help someone, we must first ensure that we do not harm them. This is not as easy or as obvious as it seems, accepting that harm is possible in any kind of human intervention. Even though saved by Christ and sanctified by the Spirit, humans remain susceptible to sin and wrongdoing (and do frequently sin on a regular basis). Research indicates that negative outcomes affect a stubborn minority of all counseling cases. Hurtful, yet unintended, consequences are an unyielding phenomenon of human interaction, a core principle of social systems theory and an ethical first principle that all Christian counselors should take seriously. We give children the grace to continually say, “But I didn’t mean to hurt them.” As adults, we are usually allowed only one or two such excuses before we are barred from doing the thing we hope will be helpful, not harmful.
*Supervision and Training in the Church* We are opposed to all forms of ‘lone ranger’ ministry, and do not sell or distribute our lay helper training programs without a clear commitment to pastoral oversight and supervision in the Church. Pastors and counseling professionals in the Church should be involved in every step of the selection, training, and supervision of lay helpers and church counseling staff. ES2-100 Base Standards for Supervisors and Educators Some Christian counselors serve in senior professional roles—as administrators, supervisors, teachers, consultants, researchers, and writers. They are recognized for their counseling expertise, their dedication to Christ and the ministry or profession to which they belong, and for their exemplary ethics. These leaders are responsible for the development and maturation of the Christian counseling profession, for serving as active and ethical role models, and for raising up the next generation of Christian counselors and leaders. 2-110 Ethics and Excellence in Supervision and Teaching Christian counseling supervisors and educators maintain the highest levels of clinical knowledge, professional skill, and ethical excellence in all supervision and teaching. They are knowledgeable about the latest professional and ministerial developments and responsibly transmit this knowledge to students and supervisees. 2-111 Preparation for Teaching and Supervision Christian counseling supervisors and educators have received adequate training and experience in teaching and supervision methods before they deliver these services. Supervisors and educators are encouraged to maintain and enhance their skills through continued clinical practice, advanced training, and continuing education. 2-120 Supervisors and Educators Do Not Exploit Students and Trainees Christian counseling supervisors and educators avoid exploitation, appearances of exploitation, and harmful dual relations with students and trainees. Students and trainees are taught by example and by explanation, with the mentor responsible to define and maintain clear, proper, and ethical professional and social boundaries. 2-121 Sexual and Romantic Relations Forbidden with Students and Supervisees Christian counseling supervisors and educators (1) shall not engage in any form of sexual or romantic relations with their students and trainees, (2) nor subject them, by relations with others, to any form of sexual exploitation, abuse, or harassment, (3) nor pressure them to engage in any questionable social relationships. The standards of sections 1-130ff, “Sexual Misconduct Forbidden,” shall apply fully here. 2-122 Dual Relationships Cautioned Integrity and caution shall be the hallmark of dual relationships between supervisors and supervisees and between teacher and student. Those relations that harm or are likely to harm students and trainees, or that impair or are likely to distort the professional judgment of supervisors and teachers shall be avoided. The standards of sections 1-140ff, “Dual and Multiple Relationships,” and those stated below shall apply here. 2-123 Supervisors and Educators Do Not Provide Psychotherapy Christian counseling supervisors and educators do not engage in psychotherapeutic relations with supervisees or students. Personal issues can be addressed in supervision and teaching only in so the far as they adversely impact counselor supervision and training. Students and supervisees needing or wanting counseling or psychotherapy shall be referred to appropriate old_resources. 2-124 Acknowledgement of Professional Contributions Christian counseling supervisors and educators shall fully acknowledge the contributions of students and trainees in any creative professional activity, scholarly work, research, or published material. This shall be done by co-authorship, assistance in speaking or project presentation, or other accepted forms of public acknowledgement.
*Competent Counseling: Doing Well at Consultation and Referral* Becoming and maintaining skill as a competent Christian counselor means that you are highly aware of and honor the limits of your counseling knowledge and skill. Lay helpers must embrace this rule with enthusiasm. Here is what it takes ethically to be and do so. 1-210 Honoring the Call to Competent Christian Counseling Christian counselors maintain the highest standards of competence with integrity. We know and respect the boundaries of competence in ourselves and others, especially those under our supervision. We make only truthful, realistic statements about our identity, education, experience, credentials, and about counseling goals and process, avoiding exaggerated and sensational claims. We do not offer services or work beyond the limits of our competence and do not aid or abet the work of Christian counseling by untrained, unqualified, or unethical helpers. 1-220 Duties to Consult and/or Refer Christian counselors consult with and/ or refer to more competent colleagues or supervisors when these limits of counseling competence are reached: (1) when facing issues not dealt with before or not experienced in handling, (2) when clients need further help outside the scope of our training and practice, (3) when either counselor or clients are feeling stuck or confused about counseling and neither is clear what to do about it, or (4) when counselees are deteriorating or making no realistic gain over a number of sessions. Christian counselors shall honor the client’s goals and confidential privacy interests in all consultations and referrals. 1-221 Consultation Practice When counseling help is needed, and with client consent, consultation may be attempted first, when in the client’s best interest and to improve helper’s knowledge and skill where some competence exists. Counselors shall take all reasonable action to apply consultative help to the case in order to gain/maintain ground toward client objectives. The consultant shall maintain a balanced concern for the client discussed and the practice/education needs of the consultee, directing the counselor-consultee to further training or special old_resources, if needed. 1-222 Referral Practice Referral shall be made in situations where client need is beyond the counselor’s ability or scope of practice or when consultation is inappropriate, unavailable, or unsuccessful. Referrals should be done only after the client is provided with informed choices among referral sources. As much as possible, counselors referred to shall honor prior commitments between client and referring counselor or church. 1-223 Seek Christian Help, If Available When consulting or referring, Christian counselors seek out the best Christian help at a higher level of knowledge, skill, and expertise. If Christian help is not available, or when professional skill is more important than the professional’s beliefs, Christian counselors shall use the entire network of professional services available. 1-224 Avoid Counsel Against Professional Treatment Christian counselors do not counsel or advise against professional counseling, medical or psychiatric treatment, the use of medications, legal counsel, or other forms of professional service merely because we believe such practice is per se wrong or because the provider may not be a Christian. 1-230 Duties to Study and Maintain Expertise Christian counselors keep abreast of and, whenever possible, contribute to new knowledge, issues, and old_resources in Christian counseling and our respective fields. We maintain an active program of study, continuing education, and personal/professional growth to improve helping effectiveness and ethical practice. We seek out specialized training, supervision, and/or advanced certification if we choose to gain expertise and before we practice and advertise in recognized specialty areas of counseling and clinical practice. 1-240 Maintaining Integrity in Work, Reports, and Relationships Christian counselors maintain the highest standards of integrity in all their work, in professional reports, and in all professional relationships. We delegate to employees, supervisees, and other subordinates only that work that these persons can competently perform, meeting the client’s best interest and done with appropriate supervision. 1-250 Protective Action When Personal Problems Interfere Christian counselors acknowledge that sin, illnesses, mental disorders, interpersonal crises, distress, and self-deception still influence us personally—and that these problems can adversely affect our clients and parishioners. When personal problems flare to a level that harm to one’s clients is realized or is highly likely, the Christian counselor will refrain from or reduce those particular professionalministerial activities that are or could be harmful. During such times, the counselor will seek out and use those reparative old_resources that will allow for problem resolution and a return to a fully functioning ministry, if possible.
Dr. Gary Collins, one of the pioneers of our field who trained and mentored us both, advocates, “Sometimes we help counselees most by referring them to someone else whose training, expertise and availability can be of special assistance... referral can reflect the counselor’s concern for the counselee, and can show the no one person is skilled enough to counsel everyone.”5 The counselor has the moral, ethical and professional responsibility to admit to herself, and to her client, when the relationship fails, or the client’s situation exceeds her ability to help. Therapeutic relationships can experience failure when (1) Counselor and client have incompatible personalities or involve transference or counter-transference issues that could be resolved (such as sexual attractions). (2) When there is an incongruity between the therapist’s and client’s beliefs and values. (3) When the counselor is unable to break through the client’s resistance to change. When any of these occur, the counselor must be willing to refer the client out to someone who can help them. This will require that the counselor be familiar with all old_resources and persons available to him for referral.
*Informed Consent for Church-based Counseling* The need for obtaining client consent increases as the risk of the intervention increases or if a specialized kind of counseling intervention takes place. Pastoral and lay helpers should use a simple one-page agreement that covers some of the issues (in 1-320 below) and indicates that the client understands they are engaged in pastoral or lay helping, not professional counseling. 1-310 Securing Informed Consent Christian counselors secure client consent for all counseling and related services. This includes the video/audio-taping of client sessions, the use of supervisory and consultative help, the application of special procedures and evaluations, and the communication of client data with other professionals and institutions. Christian counselors take care that (1) the client has the capacity to give consent; (2) we have discussed counseling together and the client reasonably understands the nature and process of counseling; the costs, time, and work required; the limits of counseling; and any appropriate alternatives; and (3) the client freely gives consent to counseling, without coercion or undue influence. 1-320 Consent for the Structure and Process of Counseling Christian counselors respect the need for informed consent regarding the structure and process of counseling. Early in counseling, counselor and client should discuss and agree upon these issues: the nature of and course of therapy; client issues and goals; potential problems and reasonable alternatives to counseling; counselor status and credentials; confi- dentiality and its limits; fees and financial procedures; limitations about time and access to the counselor, including directions in emergency situations; and procedures for resolution of disputes and misunderstandings. If the counselor is supervised, that fact shall be disclosed and the supervisor’s name and role indicated to the client. 1-321 Consent from Parent or Client Representative Christian counselors obtain consent from parents or the client’s legally authorized representative when clients are minors or adults who are legally incapable of giving consent. 1-330 Consent for Biblical-Spiritual Practices in Counseling Christian counselors do not presume that all clients want or will be receptive to explicit spiritual interventions in counseling. We obtain consent that honors client choice, receptivity to these practices, and the timing and manner in which these things are introduced: prayer for and with clients, Bible reading and reference, spiritual meditation, the use of biblical and religious imagery, assistance with spiritual formation and discipline, and other common spiritual practices. 1-331 Special Consent for More Difficult Interventions Close or special consent is obtained for more difficult and controversial practices. These include, but are not limited to: deliverance and spiritual warfare activities; cult de-programming work; recovering memories and treatment of past abuse or trauma; use of hypnosis and any kind of induction of altered states; authorizing (by MDs) medications, electro-convulsive therapy, or patient restraints; use of aversive, involuntary, or experimental therapies; engaging in reparative therapy with homosexual persons; and counseling around abortion and end-of-life issues. These interventions require a more detailed discussion with patient-clients or client representatives of the procedures, risks, and treatment alternatives, and we secure detailed written agreement for the procedure.
*Multiple Clients: Working with Groups, Couples, and Families* Most pastors work with couples and families, and church-based counselors of all kinds lead a variety of groups— counseling groups, Bible study groups, growth groups, spiritual formation groups, 12-step and recovery groups, supervision groups, and education groups of all sorts. 1-540 Working with Couples, Families, and Groups Christian counselors often work with multiple persons in session—marriage couples, families or parts of families, and small groups—and should know when these forms of counseling are preferred over, or used as an adjunct to, individual counseling. In these relationships we will identify a primary client—the group as a unit or the individual members—and will discuss with our client(s) how our differing roles, counseling goals, and confidentiality and consent issues are affected by these dynamics. 1-541 Safety and Integrity in Family and Group Counseling Christian counselors will maintain their role as fair, unbiased, and effective helpers in all marital, family, and group work. We will remain accessible to all persons, avoiding enmeshed alliances and taking sides unjustly. As group or family counseling leaders, Christian counselors respect the boundary between constructive confrontation and verbal abuse, and will take reasonable precautions to protect client members from any physical, psychological, or verbal abuse from other members of a family or group. 1-542 Confidentiality in Family and Group Counseling (see also ES1-400) Christian counselors do not promise or guarantee confidentiality in family and group counseling, but rather explain the problems and limits of keeping con- fidences in these modes of therapy. We communicate the importance of con- fidentiality and encourage family or group members to honor it, including discussion of consequences for its breach. Christian counselors do not share confi- dences by one family or group member to others without permission or prior agreement, unless maintaining the secret will likely lead to grave and serious harm to a family member or someone else. 1-543 Avoiding and Resolving Role Conflicts If/when Christian counselors are asked to perform conflicting roles with possible unethical consequences (i.e.: pressure to keep “secrets” or called to testify as an adverse witness in a client’s divorce), we will clarify our therapeutic, neutral, and mediative role and/or decline to serve in a conflicted capacity, if possible. Some counselors will contract for professional neutrality at the beginning of professional relations, securing client agreement not to have oneself or one’s records subpoenaed or deposed in any legal proceeding. Sexual Misconduct: Getting It under Control Although this issue is addressed in a number of other articles, its importance justifies our redundancy in addressing it again. Nothing is more harmful to clients than to be exploited sexually by a therapist who one has hired to respect and help deal with the most sensitive and private secrets a person holds in life. It is a betrayal like no other in counseling, and is being criminalized by a growing number of states to reflect the seriousness of that betrayal.6 1-130 Sexual Misconduct Forbidden All forms of sexual misconduct in pastoral, professional, or lay relationships are unethical. This includes every kind of sexual exploitation, deception, manipulation, abuse, harassment, relations where the sexual involvement is invited, and relations where informed consent presumably exists. Due to the inherent power imbalance of helping relationships and the immoral nature of sexual behavior outside of marriage, such apparent consent is illusory and illegitimate. Forbidden sexual activities and deceptions include, but are not limited to, direct sexual touch or contact; seductive sexual speech or non-verbal behavior; solicitation of sexual or romantic relations; erotic contact or behavior as a response to the sexual invitation or seductive behavior of clients; unnecessary questioning and/or excessive probing into the client’s sexual history and practices; inappropriate counselor disclosures of client attractiveness, sexual opinions, or sexual humor; advocacy of the healing value of counselor-client sexual relations; secretive sexual communications and anonymous virtual interaction via the Internet or other electronic and informational means; sexual harassment by comments, touch, or promises/threats of special action; and sexual misconduct as defined by all applicable laws, ethics, and church, organizational, or practice policies. 1-131 Sexual Relations with Former Clients Forbidden All sexual relations as defined in 1-130 above with former clients are unethical. Furthermore, we do not terminate and refer clients or parishioners, even at first contact, in order to pursue sexual or romantic relations. 1-132 Counseling with Marital/Sexual Partners Christian counselors do not counsel, but make appropriate referral, with current or former sexual and/or marital partners. Ending Counseling: Termination, Abandonment, and Inept Care Ending counseling is as important as beginning it—doing it well means the client leaves with hope and encouragement that they can carry on the change they have experienced. Avoiding doing it poorly has become an ethical mandate. 1-560 Continuity of Care and Service Interruption Christian counselors maintain continuity of care for all patients and clients. We avoid interruptions in service to clients who are too lengthy or disruptive. Care is taken to refer clients and network to provide emergency services when faced with counselor vacations, illnesses, job changes, financial hardships, or any other reason services are interrupted or limited. 1-570 Avoiding Abandonment and Improper Counseling Termination Christian counselors do not abandon clients. To the extent the counselor is able, client services are never abruptly cut-off or ended without giving notice and adequately preparing the client for termination or referral. 1-571 Ethical Termination of Counseling Discussion and action toward counseling termination and/or referral is indicated when (1) counseling goals have been achieved; (2) when the client no longer wants or does not return to counseling; (3) when the client is no longer benefiting from counseling; or (4) when counseling is harmful to the client. Christian counselors shall discuss termination and/or referral with clients, offer referral if wanted or appropriate, and facilitate termination in the client’s best interest. If crisis events alter, even end counseling prematurely, the counselor, if it is safe and proper, should follow-through with the client to ensure proper termination and referral. It is time to think termination when clients (1) appear stable emotionally, psychologically and spiritually; (2) have I achieved their therapeutic goals; (3) have maintained the behavioral changes or goals for a reasonable amount of time; (4) have a new perspective of their world as a whole; (5) appear to have taken charge of their lives; (6) personal relationships have improved; and (7) tell you they believe it is time to go. All of this spells change, without which treatment is not yet complete or has failed. Termination can be very much akin to shoving our children out of the nest. It should be a gradual process when possible, and often is not final. Some clients return off and on for years. Others grow and soar to new emotional, psychological and spiritual heights and never return. Kottler asserts, “There is nothing like that feeling of elation we sometimes experience when we know beyond a shadow of a doubt that our efforts have helped redeem a human life.”7 Values Conflicts with Parishioners and Clients Experienced therapists know, in a variety of ways, that counseling is a valuesladen experience; one that we believe requires that the values of every counselor be made known, if possible, at the start of counseling. 1-550 Working with Persons of Different Faiths, Religions, and Values Christian counselors do not withhold services to anyone of a different faith, religion, denomination, or value system. We work to understand the client’s belief system and always maintain respect for the client. We strive to understand when faith and values issues are important to the client and foster values-informed client decision-making in counseling. We share our own faith only as a function of legitimate self-disclosure and when appropriate to client need, always maintaining a humility that exposes and never imposes the way of Christ. 1-551 Action if Value Differences Interfere with Counseling Christian counselor work to resolve problems—always in the client’s best interest —when differences between counselor and client values become too great, adversely affecting counseling. This may include discussion of the issue as a therapeutic matter, renegotiation of the counseling agreement, consultation with a supervisor or trusted colleague or, as a last resort, referral to another counselor if the differences cannot be reduced or bridged. We recognize a continuum of Christian counselors who emphasize varying degrees of inclusion of Christ and Christian practices in counseling. At one pole is the helper who plans and practices every session as a discipling experience—praying overtly with clients in every session, referencing Scripture, encouraging yieldedness to Christ, exhorting confession and forgiveness, and reinforcing any movement toward Christian growth. At the other pole is the helper who, although confessing Christ, believes that inclusion of Christ in therapy is an unjust imposition of religious values, one that violates client self-determination. Although some may engage in Christian practices with Christian clients who ask for it—especially prayer—these brothers and sisters emphasize a psychological practice where evangelism and overt forms of spiritual exhortation and advocacy of Christ are not done. While our bias is clearly toward Christian counseling that incorporates spiritual disciplines and works toward maturity in Christ, we take an inclusionary approach in our ethics and see all believers as welcome within Christian counseling’s “big tent.”
We suggest that excellence and positive outcome is better correlated with an active inclusion of Christ and Christian principles, but one that respects the limits, capabilities, learning styles, and the readiness of clients. For what good is presenting Christ to every client, or doing so when the model calls for it, when it sometimes falls on deaf ears? Then again, what good is mere psychological adaptation if one adapts better to evil ways? Both polar extremes are too doctrinaire, putting ideology, absolute ethics, and rigid theology above people. Nonetheless, we recognize all practitioners who name the name of Christ as citizens of God’s Kingdom and welcome them in the Christian counseling fold. Moving from Law to Love: Helping Others Be Like Christ In their 1998 volume, Corey, Corey, and Callanan8 further discuss two basic kinds of ethics in counseling—what they call principle ethics and virtue ethics. Principle ethics are the pragmatic rules that guide ethical behavior in particular situations. It asks the question, ‘What is the ethical course of action here?’ Virtue ethics are the ethical ideals toward which all counselors should strive. They are concerned more with counselor character than behavior in asking, ‘What is in the very best interest of my client?’ Principles ethics are specific and applied; virtue ethics are global and aspirational. A dedication to maintain client confidences and a respect for client privacy rights are virtue ethics; concern for when and how to breach confidentiality in a client’s suicide or homicide threat focuses on principle ethics. I (George) followed this distinction —one that is rooted first in the Scriptures—in an article that revealed the zone of ethical behavior between conforming ethics and transforming ethics.9
Essentially, it is a study on the differences and relationship between law and love. Conforming (or principle) ethics are the baseline standards, the floor below that no one should fall in their practice with others. Transforming ethics are the ethical ideals reflected in the law of love that Christ himself showed toward us by willingly going to a cross to die on our behalf. These are the perfect virtue ethics toward which all Christian counselors should strive. Remember that when a counselor is dedicated to fully revealing the love of Christ—against this kind of love there is no law. In this love, there is no harm to another. Because of this love, people’s lives are transformed into something beautiful and holy. This is the love of Jesus, and the Holy Spirit just loves to pour it out to those who seek it. The relationship between the two kinds of ethics is suggested in the Christian Counselor’s Golden Rule expressed earlier.
George Ohlschlager, J.D., LCSW, is Senior Editor & Writer of this magazine, and Tim Clinton, Ed.D., LPC, LMFT, is Publisher, and President of the AACC. This article is adapted from a chapter in their upcoming book, Caring for People God’s Way (Multnomah, in press for 2005).