Strategic Pastoral Counseling: A Short-Term Structured Model

© 1992, 2003 by David G. Benner

Published by Baker Academic

a division of Baker Book House Company

P.O. Box 6287, Grand Rapids, MI 49516-6287

www.bakeracademic.com

Ebook edition created 2012

Ebook corrections 09.08.2023

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—for example, electronic, photocopy, recording—without the prior written permission of the publisher. The only exception is brief quotations in printed reviews.

Library of Congress Cataloging-in-Publication Data is on file at the Library of Congress, Washington, DC.

ISBN 978-1-4412-0056-3

Scripture references are from THE JERUSALEM BIBLE, copyright © 1966 by Darton, Longman & Todd, Ltd. and Doubleday, a division of Bantam Doubleday Dell Publishing Group, Inc. Reprinted by permission.

While all the stories and examples in this book are based on real people and events, names and identifying details have been altered to protect the privacy of the individuals involved. Some illustrations are composites of different persons and situations.

Baker Publishing Group publications use paper produced from sustainable forestry practices and post-consumer waste whenever possible.

Contents

Cover

Half Title Page

Title Page

Copyright Page

Preface

Preface to the First Edition

1. Pastoral Counseling as Soul Care

2. The Uniqueness of Pastoral Counseling

3. The Strategic Pastoral Counseling Model

4. The Stages and Tasks of Strategic Pastoral Counseling

5. Ellen: A Five-Session Case Illustration

6. Bill: A Single-Session Case Illustration

Appendix: Ethical Considerations in Pastoral Counseling

References

About the Author

Back Cover

Preface

Eleven years ago when I offered the first edition of this book, I did so with quite modest expectations. Pastoral counseling was firmly wed to a traditional long-term counseling model. I had long been convinced that pastors could much better fit counseling within their pastoral ministries as a whole by making it brief and focused. However, most pastors whom I encouraged to do so responded in a way that made it clear that a psychologist could never really understand the realities of pastoral life and practice and that the sort of problems they encountered simply demanded long-term counseling.

All that has changed enormously in the past decade. Numerous models of short-term pastoral counseling now exist, and the argument has largely been won that short-term counseling best fits the mix of responsibilities encountered by pastors who counsel.

Changes in this edition are based on feedback from pastors who have adopted Strategic Pastoral Counseling, many of whom have now used it for the past decade. Nigerian, Philippine, and Korean editions have provided helpful response from several cross-cultural applications, and the comments of a number of professors in seminaries who have been using the book as a text, as well as from students studying it, have also been invaluable.

Completely rewritten and revised, this second edition includes more case examples, a new appendix on ethical considerations, and updated suggestions for additional reading. A new first chapter places pastoral counseling into a much broader context of Christian soul care than was present in the first edition. This includes a discussion of the relationship between pastoral counseling and spiritual direction. Chapter 2 now includes a more extended case for brief pastoral counseling and refers to some of the other models that are available. The place of both homework and spiritual focus in strategic pastoral counseling get more extended treatment in chapter 3, as does the use of congregational and other spiritual resources. And chapter 6 presents a new case illustration of single-session strategic pastoral counseling.

The primary audience for this edition once again remains pastors who counsel in addition to their other pastoral-care responsibilities. They, along with seminarians who are preparing for such a role and nonclerical counselors who offer their services from within the church and as an integral part of its ministry, were in the forefront of my mind as I have worked on this revision. My secondary audience includes pastoral counselors whose counseling is not part of a parish ministry but may be offered in a hospital, interdenominational or interfaith community counseling center, or private practice. Some of what I present may be basic to those within this group who have completed more advanced counseling or clinical pastoral education training. However, my hope is that the information will also serve individuals within this group by highlighting the spiritual aspects of brief pastoral counseling practice that characterize strategic pastoral counseling.

Preface to the First Edition

With over three hundred different English language books on pastoral care and counseling currently in print, it is quite reasonable to ask why one more is needed. An adequate justification for a new book must be based on the demonstration of both the importance of the subject matter and the unique contribution that the book will make. Let me briefly state, therefore, why I think this present book is both important and unique.

Since you are reading this preface, you probably need no further convincing about the importance of pastoral counseling. And yet, this is the place to begin. The importance of pastoral care and counseling is grounded in the centrality of the proclamation of the Word of God in Christian ministry. While this fundamental nature of proclamation would probably be readily acknowledged by most clergy, Aden suggests that the common understanding of what this means is too narrow (Aden 1988). He argues that we tend to equate proclamation with preaching, although, more correctly understood, it involves much more than the mere imparting of information and includes a much broader range of activities than preach- ing. Proclamation involves not only a communication of an event but also an actualization of this event. Proclamation delivers or makes real what it talks about, and it does this in the present moment and experience of the one who receives the proclamation. Properly understood, therefore, proclamation brings individuals into direct, immediate, and personal contact with God’s Word. While this is the essence of all good preaching, it should also be the foundation of a broad range of other pastoral activities.

Understood in this way, pastoral care and counseling are legitimate parts of Christian ministry because they provide a unique opportunity for God’s Word to be spoken to the specific life experiences of the person seeking pastoral help. Pastoral counseling should never be a matter of simply preaching to someone after hearing his or her story. Rather, it involves relating the Word to specific needs and life experiences and embodying it in what Aden has called a living relationship of loving service (Aden 1988, 40). It is a form of proclamation that often cannot be performed equally well by any other act of ministry, and for this reason, it has had a central and important role in the long tradition of Christian soul care.

The importance of pastoral counseling is reinforced by the fact that for most pastors it is not an optional activity but one that the needs and demands of their parishioners regularly necessitate. Research indicates that the average pastor spends between six and eight hours each week in counseling. Very few pastors are able to avoid counseling responsibilities altogether, and those that do seem generally to be on the staff of churches where others are providing these services. For the vast majority of pastors, some counseling responsibility is a given that cannot be avoided. The needs of their parishioners demand that they see people in counseling relationships, whether they are adequately prepared to do so or not.

And how well prepared for counseling do most pastors judge themselves to be? In background research for the present volume, only 13 percent of the pastors contacted reported that they felt adequately prepared for their counseling responsibilities; 87 percent reported a need for further training in pastoral counseling. Both seminary training and existing books on pastoral counseling leave most pastors unprepared for counseling. This lack of preparation is obviously a major reason as to why so many pastors reported that counseling is frustrating and unfulfilling. They know counseling is an important part of their overall responsibilities and therefore feel guilty if it is minimized or ignored. But at the same time, they also feel inadequate in the face of its demands. Unavoidable, counseling quickly becomes a source of frustration and dissatisfaction.

The pastors contacted were asked what sort of help they needed to prepare them better for their work in pastoral counseling. They said that if books on pastoral counseling are to be helpful, they must be much more practical than is usually the case. Books on the theology of pastoral care or the theory of pastoral counseling may look good on the shelf, but they provide little help when a disturbed parishioner enters the office. To be helpful, books must tell pastors specifically what to do with those they face in counseling sessions. General principles are simply not good enough.

Strategic pastoral counseling is a model of counseling that has been specifically designed in response to this request for practical help for pastors who counsel. The term strategic emphasizes the fact that the approach is highly focused, the pastor being provided with clear goals and strategies for each of the five recommended sessions. This recommended maximum of five sessions fits both what pastors say is the actual length of most of their counseling relationships and what they think is the amount of time they can give to counseling and still meet the other demands of their schedules. The focus of strategic pastoral counseling is the parishioner’s spiritual functioning, and the parishioner’s life and present struggles are the context in which these spiritual matters should be discerned. Strategic pastoral counseling is also explicitly Christian, and the use of the unique resources of the Christian life is fully encouraged.

Since as part of their formal training most pastors have limited coursework in pastoral counseling, strategic pastoral counseling does not assume a background in psychology or counseling theory. This book, therefore, avoids jargon, and when technical terms are employed, they are clearly explained. However, the approach does not fail to recognize that most pastors have some experience in counseling and considerable experience in pastoral care. In fact, general ministry and more specialized pastoral-care experience are the assumed foundation for what is presented, and strategic pastoral counseling is positioned as integral to and necessarily consistent with these broader pastoral roles.

Pastoral counseling should be at the very heart of pastoral care and ministry. However, the clinical models of counseling that have often been adopted by pastoral counselors have tended to make counseling into a specialized activity that bears little relationship to other pastoral activities and responsibilities. Strategic pastoral counseling seeks to address this problem by presenting an approach to counseling that, while drawing extensively on the general principles and approaches to counseling that have been developed within therapeutic psychology over the past several decades, takes its form and direction from the pastoral role. It is hoped that it will be of value to those pastors who seek to provide counsel that is congruent not only with their theological commitments and biblical understanding but also with their primary role as ministers of the gospel of Christ.

1

Pastoral Counseling as Soul Care

Although pastors have been providing spiritual counsel as a part of their overall soul-care responsibilities since the earliest days of the church, what we today think of as pastoral counseling is a relatively recent phenomenon. In his History of Pastoral Care in America (1983), Holifield dates its development to the first decade of the twentieth century when a group of New England pastors first began to consider how the newly developed procedures of counseling and psychotherapy could be put into spiritual use by the church.

Contemporary pastoral counseling has grown up alongside general psychological counseling—both being fruits of the twentieth-century triumph of the therapeutic (Rieff 1966). Attempting to find its identity within this therapeutic culture, pastoral counseling has often experienced tension between the pastoral and the psychological. Some forms of pastoral counseling have borne more resemblance to modern psychotherapy than to historic Christian soul care. Other pastors have sought to distance themselves entirely from psychological counseling, seeking simply to offer biblically based spiritual counsel.

But there is a middle road between mimicking current psychological fads and ignoring the contributions of modern therapeutic psychology. Pastoral counseling can be both distinctively pastoral and psychologically informed. This occurs when it takes its identity from the rich tradition of Christian soul care and integrates appropriate insights of modern therapeutic psychology in a manner that protects both the integrity of the pastoral role and the unique resources of Christian ministry.

Christian Soul Care

The English phrase care of souls has its origin in the Latin cura animarum. While cura is most commonly translated care, it actually contains the idea of both care and cure. Care refers to actions designed to support the well-being of something or someone. Cure refers to actions designed to restore well-being that has been lost. The Christian church has historically embraced both meanings of cura and has understood soul care to involve nurture and support as well as healing and restoration.

But what does it mean to identify the soul as the focus of this care and cure? Soul is the most common translation of the Hebrew word nepesh and the Greek word psyche. Many biblical scholars suggest, however, that a better translation is either person or self. The soul is not a part of a person but his or her total self. We do not have a soul; we are soul—just as we are spirit and we are embodied. A human being is a living and vital whole. Soul, therefore, refers to the whole person, including the body, but with particular focus on the inner world