Counseling and therapy sessions have for a long time been chosen by people of all denominations to help them deal with emotion and physical distress. Research has determined that counseling has integrated the use of prayers in between sessions, later or prior to. However, many counselors and clients still do not seem to embrace the new therapeutic approach. From time to time, this use of prayers in therapy sessions has been discredited and at time regarded as worthless.
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Research has reported that counselors, both Christian and secular, have been faced by clients who demanded or suggested that prayer be used. Clients have been found to have been some of the initiators of the practice. Christian clients do not actually ask for prayer during counseling session, but a number have been reported saying they wished the counselor integrated a prayer. On the side of the counselors, some have been reported to have initiated or integrated prayers only to find out that some of their clients didn’t find it necessary. Believers or non-believers, counseling is a private session between a therapist and a client. Most clients demand that counselors include prayers in their session methods. By so doing, the client could have the choice to decide whether he or she wants the inclusion of a prayer or not.
Depending on culture, social status, religious belief, and the kind of challenge one is faced with, prayers have been optional with a strong variance between clients belonging to different age brackets. The degree at which counseling sessions that have integrated prayers work for the client depends on the nature of problem. It is not clear whether besides the prayer other methods of addressing the client’s contain a degree of inefficiency or not. Collectively, counseling that integrates prayers has not been classified to bemore effective than that which didn’t. The level of experience and efficiency of the counselor should be of high concern to the clients (Rosemead School of Psychology, 2007).
Addressing the issue of counseling with respect to culture and religious belief seems appropriate as the article suggests. However, secular and Christian therapists tend to be providing the highest number of therapists. Addressing the issue of religious belief should not be narrowed down to the inclusion of secular and Christian groups only. The scope of the study that a lead to the analysis provided is selective and one sided. The research didn’t include travelling out-country to collect more data on the issue. Culture and belief does not provide a strong ground as to how counseling and prayers are connected. The study should have included the entities of race and occupation. This would further the argument of allowing a prayer to be integrated to the counseling or not by a client.
The study is thorough given the nature of counseling. It is expected that client-counselor confidentiality should be exclusively classified. Being able to extract enough data for a research plan is a thumb up. The methods used are great in that they address the issue of preference and special cases. It is not obvious that because prayers in therapy sessions are gaining strong grounds, that every therapist should integrate it in his or her practice. Special cases should be given a chance to choose whether they would like to have prayer in the confines of silent or audible. Audibility, according to the research seems to cultivate the clients’ confidence. This is an entity that should be exploited with caution together with the initial inquiry whether prayer is or preference from the client.
The article as captured my attention is that it provides a basis for research in the field of counseling. Clearing the existing controversies and the expected future frictions between groups who believe in prayers and those who do not, the approach used in this article is a good example to go by (Rosemead School of Psychology, 2007).
As a clinical therapist, my duty is to help relieve people of their emotional breakdowns. There are several reasons as to why people would be faced with emotional distress. Some causes are because the person is undergoing a rough time dealing with a disease or someone in his or her family has passed. Among many reasons, there is always a goal a client wishes to achieve by opting to use therapeutic approach in solving his or her problems. With knowledge drawn from the article Christian Clients’ Preferences Regarding Prayer as a Counseling Intervention, application of the practices and pointers of caution would work for me.
Having the knowledge that someone may be in need of something and he/she doesn’t have enough courage to ask; as a counselor I should provide a means of addressing his/her need. As said, prayer integration in counseling sessions is optional. But how do we establish who would choose to have them integrated or not. It is my duty to apply the knowledge that if given a chance, one would opt out or opt in for a session with prayers. On the issue of whether it is the therapist’s practice or the integration of a prayer, a client in my case should choose what works for him/her best. There is the case of new clients, who would not tell whether therapy session with or without prayer would work for them. These are supposed to be treated with caution, if the prayer is to be used, they should grant me their consent.
Culture and other aspects of life play a role in determining whether a client is up for prayers or not. One’s belief may be different from that of the other, so in exercising my rights as a counselor, I should be considerate of the clients’. So, if the rights of the client include being discrete about one aspect of life, I should inquire whether religion is one of them.
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