Mental health has become a critical global issue over the last century, adversely impacting individual happiness, social costs and human capital, all of which devastate national competitiveness, urging government leaders to take immediate action to solve this problem. Caring professionals have studied medical and non-medicinal solutions, including counselling, which may interface with religion. The integration of Buddhist elements and therapies is increasingly prevalent, with positive effects. However, very few of these psychotherapeutic approaches adopt canonical evidence to support their theories, even though many are associated with Tibetan or early Buddhism. Focusing on first-hand data and employing interpretivism and plurality, this exploratory research interprets the ideas of bodhisattva and the four immeasurables within the Vimalakīrti Nirdeśa Sūtra, an influential Mahāyāna text, and translates them into a counselling framework from the Chinese Buddhist perspective, cross-referenced with qualitative fieldwork. Through purposive sampling, 38 participants were recruited through cold calls, social networks, and electronic mails, including helping practitioners, Buddhist masters, volunteers, and beneficiaries who have overcome life challenges through Buddhist wisdom. In addition to 44 semi-structured, in-depth individual as well as two focus group interviews analysed through interpretative phenomenological analysis, multiple resources were also utilised, such as participatory observations, expressive art, television programmes, and autobiographies. The ATLAS.ti 7 software package was used for both scriptural and interview data analyses. Triangulation was conducted to enhance rigour, involving expert consultation, member-checking, and a peer analysis that resulted in an inter-rater reliability of 92%, which reflects the credibility, dependability, confirmability, and transferability of this project. Results finalised two super-ordinate themes (philosophical concepts and propositions for counselling) from 14 emergent themes arising from 40 themes, proposing a bodhisattva-spirit-oriented counselling framework, highlighting the social dimension and illuminating constructs that are disregarded by the extant models. These outcomes correspond to research questions which achieve the research objective, and support the research assumption regarding the inherent therapeutic functionality of Buddhism. This mixed-method inter-disciplinary work not only supplies a direct Buddhist voice, which differs from available literature, but also provides theoretical underpinnings for researchers and practitioners to enrich their practice and expand the horizon of Buddhist-related interventions. This indicates the practicability of the bodhisattva path in the human service industry, as witnessed by the lived experience of the participants, implying the applicability of Mahāyāna wisdom, which has evolved over 2,000 years, to our modern society. In conceptualising this comprehensive counselling framework, this study opens up a doctrinal approach to substantiate Buddhist-informed interventions, revealing the significance of canonical data for such research and marking the originality and feature of this project. However, this proposed framework is being developed with little exploration of operational procedures. Future studies are suggested to develop non-medicinal and non-intrusive programmes based on this framework, and to explore other concepts of Chinese Buddhism for therapeutic purposes. In conclusion, this research, recapturing the Buddhist power of discourse in the caring field, sheds light on how the bodhisattva spirit can be put into practice via self-transcendence and a quest for well-being in contemporary cultures, through self-benefiting altruism. / published_or_final_version / Social Work and Social Administration / Doctoral / Doctor of Philosophy

Chapter 1 introduces the significance of theological anthropology in counseling for theological coherency. Specifically, I discuss the anthropological issues of the spiritual nature and sin and their implications for what I call theo-anthropological holism. The epistemology of the three counseling models is summarized to establish background context in examining their anthropology in chapters 2 through 4. Chapter 2 highlights the anthropological framework of Christian psychology. Specifically, it examines Eric Johnson’s structural anthropological framework and Robert Roberts’ emphasis on virtues for an understanding of their holistic approaches to anthropology. Their views on personal responsibility and sin shapes their understanding of the spiritual nature. Chapter 3 reveals a distinct form of anthropological dualism between the spiritual and psychological nature in integrationist counseling. The psychological nature is emphasized based on at least three factors: (1) a narrow view of the spiritual nature, (2) a priority on psychological healing, and (3) the view on personal responsibility and sin. Chapter 4 explains why biblical counselors argue for the sufficiency of Scripture from an anthropological perspective. Based on the biblical view of the heart, biblical counselors view the spiritual and psychological natures as a part of the heart. Their view of the heart also shapes their view of sin and the holistic nature of sanctification. Chapter 5 evaluates the key anthropological themes from the three counseling models based on the structural, functional, and relational aspects of the image of God. I describe a covenantal schema as a holistic approach that supports theo-anthropological holism. A covenantal schema is appealing for its coherency with theological anthropology and emphasis on a relationship with God for spiritual renewal. Chapter 6 concludes the dissertation by summarizing my research findings and offering future areas of research. I also present a case study with “Jake”, based on a covenantal schema to highlight key components and contrast it with the other three counseling models.

The prevalence of addiction in society has called researchers, educators, policy makers, and clinicians to examine and research causes and treatment approaches to address the manifold problems addictions present individuals and society alike. There are many theoretical approaches to understanding addiction and the behavior change processes that lead from addiction to recovery. Religiosity and spirituality have been identified as important factors in addiction, though the exact nature of the relationship is yet to be determined. This dissertation explores the relationship between religiosity and the known treatment outcome mediator. The purpose of this dissertation is to inform theory, training, and practice in the area of addictions counseling. This exploratory study investigated the relationship of religiosity to readiness to change in addictive behaviors. The database from Project MATCH was used which included participant scores from the aftercare arm of the clinical trial. A total of 772 scores were used from responses to the RBB and URICA. Stepwise multiple regression revealed that there were no significant differences detected across variables regarding the relationship of religiosity to readiness to change. / Graduation date: 2003

M.A. (Psychology) / Professional counsellors are overloaded with many cases and are in dire need of lay assistance. Specifically, pastors are overburdened with the number of counselees seeking their help, and they require lay members of the church to be equipped to counsel on a paraprofessional level. If executed effectively, this lay counselling will act as a filter by letting only those cases needing professional intervention to pass through to the pastor or mental health practitioner. The benefits to be obtained from the Biblical ministry of lay counselling are numerous, the most notable being that chances of burnout are lessened in professionals who now need only focus their attention and energies on. cases specifically requiring their expertise. However, as is the case with all ministries, there are potential dangers and pitfalls. These can be minimised by proper equipping. It is the knowledgeable, Spirit-filled and welltrained lay counsellor thatis at least risk. Acquiring the practical skills of effective counselling initially involves being formally taught and practising these within a learning environment. This dissertation proposes such a curriculum for the equipping of lay Christian counsellors on both the theoretical and practical levels. Though it is not the first of its kind in the United States, it does reflect a relatively new field in this country and much research must go into developing and modifying curricula for the South African context with its cultures and specific needs. This poses an exciting challenge to the pastors and mental health professionals of this country, who In addition to the actual clientele, will be the onesto benefit. In this dissertation, the domain of the research is introduced by discussions on Christian and lay Christian counselling. Definitions, general assumptions, Biblical basis and uniqueness are presented as well as why lay Christian counselling is a vital aspect of a caring church Some of the common goals that this field shares with secular counselling have been stated, as well as its unique goals. The selection of potential lay Christian counsellors has been discussed, offering some of the desirable therapeutic and ethical qualities of such counsellors...

This study involved a survey of 164 undergraduate students and sought to determine whether relationships exist between 1) religiosity and preferences for a counselor's use of religious interventions in counseling, and 2) gender and preferences for a counselor's use of religious intelentions in counseling. It was hypothesized that high religiosity in students would be related to a strong preferences for a counselor's use of religious interventions. It was also hypothesized that females would show stronger preferences for religious interventions in counseling. Results supported both hypotheses, indicating that a significant relationship exists between religiosity and preferences for religious interventions, and between gender and preferences for religious interventions. These results have important implications for counselors working with religious clients. / Department of Secondary, Higher, and Foundations of Education

While Christian counseling is a burgeoning field, it seems to lack clear philosophical and methodological definitions. This is particularly true when it comes to the human-divine relationship in that few theories or models exist that can guide practitioners in assessment and intervention of the human-divine relationship in order to improve it. Attachment theory offers relational concepts that can be applied to a person's relationship with God thus offering guidelines for soulcare providers. Attachment theory describes the relationship between God and persons in similar fashion with the Bible. Adoption is understood to be the central doctrine that relates to attachment, but it is aided by justification by faith, union with Christ, naming God "Abba," and the testimony of the Spirit. While attachment theory holds much in common with biblical principles, it also has several deficiencies including biological reductionism and limited teleology. Attachment theory is most applicable to Christianity in a post-postmodern ideology that allows for metanarrative but also takes seriously the subjective elements of experience as these experiences form narratives through a hermeneutic function in which persons interpret reality. Paul Ricoeur's concept of testimony aids in explaining the way in which life experiences form a narrative that fuels concepts of self, others, and relationships and the manner in which this process if transformed. Ricoeur's ideas have much in common with the Adult Attachment Interview in which adult's state of mind toward attachment is revealed through the type of narrative they produce about attachment. The primary indicator of such is the level of coherence in the person's narrative. It is proposed that a similar narrative interview, entitled the Adult Attachment to God Interview (AAGI), could produce indicators of a person's level of security and primary attachment strategy. Through testimony analysis, the soulcare provider can discover the level of coherence of a person's narrative concerning life with God and thus encounter the type of attachment a person has with God. Furthermore, the interview process will give insights into types of interventions that will aid the person in developing a more cohesive narrative and thus a more secure relationship with God. / This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from <a href="http://disexpress.umi.com/dxweb">http://disexpress.umi.com/dxweb</a> or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

Yu Yan Ting Renee. / Thesis (M.Div.)--Chinese University of Hong Kong, 2009. / Includes bibliographical references (leaves 70-71). / Abstract --- p.",ii" / Acknowledgement --- p.iv / Table of Contents --- p.V / Chapter Chapter One: --- Introduction --- p.1 / Chapter (I) --- Overview --- p.1 / Chapter (II) --- Statement of Research Questions --- p.3 / Chapter (III) --- Definitions of Professions --- p.4 / Chapter (A) --- Pastoral Counseling --- p.4 / Chapter (B) --- Pastoral Care --- p.6 / Chapter Chapter Two: --- Stone´ةs Theology in Pastoral Counseling --- p.8 / Chapter (I) --- Introduction --- p.8 / Chapter (II) --- “The Word of God´ح in Stone´ةs Theology in Pastoral Counseling --- p.10 / Chapter (III) --- “Acceptance of Self and Spirit´ح in Stone´ةs Theology in Pastoral Counseling --- p.14 / Chapter (IV) --- Theodicy in Stone´ةs Theology in Pastoral Counseling --- p.17 / Chapter (V) --- Theological Assessment in Pastoral Counseling --- p.20 / Chapter (VI) --- Spiritual Direction as a Concern in Pastoral Counseling --- p.21 / Chapter (VII) --- Pastoral Care as Community Endeavor --- p.23 / Chapter Chapter Three: --- Stone´ةs Brief Pastoral Counseling --- p.26 / Chapter (I) --- Introduction --- p.26 / Chapter (II) --- Methodologies of Stone´ةs Brief Pastoral Counseling --- p.28 / Chapter (III) --- Practice of Stone´ةs Brief Pastoral Counseling --- p.33 / Chapter Chapter Four: --- A Dialogue Between Stone´ةs Theology in Pastoral Counseling And His Brief Pastoral Counseling --- p.45 / Chapter (I) --- Word of God in Pastor-Counselor and Parishioner-Counselee Relationship --- p.45 / Chapter (II) --- Proactive Role of Pastors as Means of Grace or Means of Goal --- p.48 / Chapter (III) --- Assessment in Brief Pastoral Counseling --- p.49 / Chapter (IV) --- Making Change as the Goal in Brief Pastoral Counseling --- p.51 / Chapter (V) --- Role and Meaning of Suffering in Brief Pastoral Counseling --- p.54 / Chapter (VI) --- Community Endeavor --- p.57 / Chapter (VII) --- Influence of Solution-Focused Approaches in Stone´ةs Brief Pastoral Counseling --- p.58 / Chapter Chapter Five: --- Conclusion --- p.63 / Appendix 1 ： Pastoral Counseling Checklist --- p.66 / Bibliography --- p.70

Therapist variables are considered an important research topic, because studies suggest that as clients improve in therapy their values shift towards that of their therapist. This study examined the relationship of professional counseling affiliation and counselor values.Five hundred surveys were sent nationally to counselors based on their membership in the American Association of Christian Counselors (AACC), the American Mental Health Counselors Association (AMHCA), and the Association for Multicultural Counseling and Development (AMCD). Counselors completed a questionnaire which was comprised of a subset of the Jensen and Bergin Mental Health Value Instrument, the Religious Commitment Inventory10, and the Multicultural Counseling Inventory. Based on their primary affiliation as either a Christian, Multicultural, or General Mental Health counselor a final sample of 129 respondents was obtained. Group scores were analyzed through MANOVA and ANOVA techniques.The results of this survey found no differences among the various counseling groups for the mental health value of Autonomy or Self-growth. Christian counselors were found to report higher levels of the mental health value of Religiosity and Religious Commitment. Multicultural counselors were found to report higher levels of multicultural counseling competencies, especially in the areas of Multicultural Counseling Awareness and Multicultural Counseling Knowledge.These findings support the notion that there are differences in values among counselors based on their professional affiliation. Accordingly, it is suggested that future research efforts continue to examine the effect of professional counselor affiliation on counselor values. Special consideration should also be given to researching the process by which counselor values affect change in the part of their clients. Finally, counselors are encouraged in their therapeutic practiceto be aware of their operative value systems and share them with their clients as part of an informed consent. / Department of Counseling Psychology and Guidance Services

This dissertation examines how the thought uder girding the biblical counseling movement as founded by Jay Adams has developed since 1988 Chapter 1 examines the historical and theological context for that development. This chapter is concerned to set the context necessary in understanding the work to follow. Chapter 2 evaluates the conceptual development of the biblical counseling movement. The development in the movement regarding sin and suffering and motivational issues is considered. Chapter 3 addresses the methodological development of the biblical counseling movement. The shift from the formal and authoritative method of Adams to the relational method of the second generation of leaders is documented. Chapter 4 tackles the apologetic development of the biblical counseling movement. The chapter highlights the various approaches in engaging with outsiders of the movement. Chapter 5 engages the work of Eric Johnson. Johnson is the only other scholar who seriously evaluates the counseling movement as anything other than monolithic. This chapter assesses the correctness of his approach. Chapter 6 seeks to address areas in further need of development with regard to motivational issues in biblical counseling. Efforts are made here to further develop a biblical counseling understanding of human motivation. Chapter 7 concludes this dissertation. The argument is made that, in evaluating the development of the biblical counseling movement, it is important to embrace the founding work of the first generation and the developing work of the second generation, being thankful for each. This work argues that the biblical counseling movement is one, single movement that has experienced conceptual, methodological, and apologetic development from a first, founding generation to a second, developing generation. It is further argued that this development has improved the theological foundation of the movement.

This study extended research on the influence of counselor Christian values on the client's perceptions of the counselor by adding consensus values to the description of the counselor and examining the effects of age and religious maturity of the client. Subjects consisted of two samples, one of 250 undergraduate students (younger group) and the other of adults of at least thirty-five years of age (older group). There were equal number of males and females in each group. Subjects read one of five descriptions of a counselor, which varied according to the religious values of the counselor, and then rated the counselor. The following instruments were used to rate the counselor: Counselor Rating Form, Confidence in Counselor's Helpfulness Scale, Willingness to Meet the Counselor Scale and the Similarity of Values and Opinions Scale. The religiosity of the subjects was measured with the Religious Orientation Scale, the Christian Orthodoxy Scale and the Religious Status Inventory. The major premise of the study that the Christian values of the counselor influence the client's perceptions of the counselor as the client increases in age and religious maturity was partially supported. A significant counselor Christian value by age interaction was obtained in which the older subjects were less willing to see the apostate counselor and Christian counselor who was not willing to discuss religion than the other counselors. Whereas a significant counselor Christian value by religious maturity interaction was obtained, it was the less religiously mature subjects who differentiated between counselor Christian values. Main effects for counselor Christian values, religious maturity, and sex were found. Several interactions were also obtained.