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issue and Contrasting Biblical and Professional Views of habituation EssayRunning opusoeuvre COMPARING AND CONTRASTING VIEWS OF ADDICTIONComparing and Contrasting Biblical andProfessional Views of AddictionMike moundLiberty UniversityAbstr formThis writing comp ares and contrasts the scriptural view of dependency manage workforcet with the historical and live captain standpoint. This is achieved by carefully inspecting from a biblical perspective the meanings and purposes of terms such as direction-at-law, advice, evolvee, ardent drink, self-restraint, and an early(a)(prenominal)s. This paper leave also present the definition, etiology, assessment, diagnosis, consequences, and intervention strategies link to robion. Fin wholey, the function section will provide private insights and applications.Comparing and Contrasting Biblical andProfessional Views of AddictionIntroductionAs the fab take emperor proudly paraded around in his fresh clothes, the whole ham let knew there was a fuss except the naked, self-deceived ruler. Similarly, the vulgar threads that bind or so substance disgustrs are denial and destructive behavior. Kanel (2007) summarized substance dependence as a maladaptive pattern of substance abuse leading to clinically signifi female genital organt impairment or distress (p. 169). Clients who present with alcoholic drink dependence or abuse extradite a vice-grip hold on defenses which overwhelm denial, displacement, fantasy, projection, rationalization, minimizing, and repression (Kanel, 2007, pp. 174-175). For example, Kanel (2007) asserts, Denial is strong in these events of knobs because most of them who come in for counseling are tacit capable of functioning on the job therefore, they do non see themselves as addicts (p. 175). However, denial does non cover the problem nor the devastating consequences.Nationally, researchers befuddle estimated a staggering 40% of all traffic jam fatalities are alcohol re lated (NIAA, 2010). enquiry has also demonstratedthat most high school students started their dose involvement with beer or drink. The second demo involved hard liquor, cigarettes, or both. In the third stage, teens run for on to illicit medicate use (Ksir, Hart, Oakley, 2009, p. 17). In addition, in 2008, 51.6% of Americans age 12 and older had utilise alcohol at least once in the 30 days prior to organism surveyed (NIDA, 2010). The estimated price of alcohol abuse and alcoholism to the United States is in the billionsa sobering thought, particularly in our current economic distress (NIAA, 2010).The purpose of this paper is to compare and contrast the biblical view of addiction counseling with the historical and current professional standpoint. This goal will be achieved by carefully inspecting from a biblical perspective the meanings and usages of terms such as counsel, advice, wisdom, plan, purpose, instruction, and serve as salutary as raillerys related to addiction which allow in wine, strong drink, desire, self-control, and abstinence.Secondly, this paper will compare and contrast the professional view of counseling versus biblical counseling as related to addiction. This section will present the definition, etiology, assessment, diagnosis, consequences, and intervention strategies related to addiction. Finally, the last section will provide personal insights and applications. Biblical Words Related to counselingingTo grasp the marrow of a song, it is necessary to dissect the lyrics. Like snotty-nosed, to comprehend the philosophy and purpose of counseling, the meaning of the reciprocations related to it essential be defined and understood. match to a biblical worldview, the premier joint to be defined is counsel. CounselThe al-Quran counsel in the parole is derived from contrastive Hebrew, Aramaic, and Greek scripts. The password definitions were derived from the black Letter intelligence (2010) website which provides the me anings of the words from firms Exhaustive Concordance of the countersign. A sample of Old Testament (OT) usages from the modern King James Version (NKJV) and the King James Version (KJV) are as followsa. Yaats (verb) heart to advise, to consult, devise, or plan. David joyfully proclaimed, I will b little the LORD who has given me counsel (yaats) (Psalm 167 NKJV). David identify the maestro as being the source of good counsel.b. Dabar (noun)refers to a saying or speech. The counsel (dabar) of Balaam led the Israelites kayoedside from the Lord which resulted in serious judgment (Numbers 3116). From this Hebrew usage, counseling can be understood as much more(prenominal) than than than patently audition to invitees. Listening plays a large comp iodinent in establishing a workings concretion, provided counseling also involves the advocator supplying verbal input, albeit, break in counsel than Balaams.c. Etsah (noun) message advice or purpose. This word is akin to the Greek word boule. Clinton and Ohlschlager (2002) discovered that, The word occurs more than a hundred times in the Septuagint, where it is used s heretoforety-four times to translate the Hebrew word etzah (p. 59). Usage of this word in both Psalm 3310-11 and Psalm 1 demonstrate that there are basically ii types of counsel all ungodly or godly. The LORD brin collarh the counsel (etsah) of the non-Jew to nought He necessitateth the devices of the bulk of n integrity effect. The counsel (etsah) of the LORD standeth for ever, the thoughts of His heart to all generations (Psalm 3310-11 KJV). This word is also used in 2Samuel 1531, 34, 1Kings 128, Psalm 11, 3310-11, Proverbs 205, and Isaiah 112.d. Tachbulah (noun)conveys the report of direction, guidance, or good advice. (See Proverbs 1114.)e. Melak (Aramaic-noun)means advice. (See Daniel 427.) The New Testament (NT) was originally compose in Greek. The following Greek words are translated into the English word counsela. Sumbouleu o (verb)means to counsel, to advise, or exhort. The essence of the counsel (sumbouleuo) of Jesus to nominal believers in Laodicea was to turn from their materialistic self-complacency and open their patrol wagon to true intimacy with Him (Rev. 318, 20). This word also means to consulttogether or to piece as used in Matthew 264 and Matthew 2812.b. Boule (noun)means counsel, purpose, design, determination, or decree. This word is used in Luke 730, Acts 223, Ephesians 111, and Hebrews 617. NotedGreek scholar mess Wuest (1947) adds that boule means, To desire, which desire comes from ones reasoncounsel to the effect that the soul might befall a sure refuge in the Lord Jesus (p. 123).c. Bouleuo (verb)means to give counsel, to purpose, or to determine. The idea of counsel being advice or the act of giving advice is a common thread tying most of these words together. Tachbulah, boule and bouleuo include purpose and direction to further expound the meaning. While good counsel includes a dvice-giving, Clinton and Ohlschlager (2002) encou anger an flack that attends the client discover truth rather than simply telling them what the truth is. brief from Proverbs 205, they assert, Truth destinyn out of the clients own life-time bes to be more deeply understood and more actively embraced, and it motivates and sustains the reassign process (p. 204). AdviceThe next word advice is translated from two different Hebrew words and a Greek word.a. Dabar (noun) and etsah (noun)are Hebrew words that are also translated as counsel in the OT as observed above.b. Gnome (noun)this Greek word means view, intention, or reason.c. Websters dictionary (1983) defines advice as counsel an opinion offered as worthy to be followed in a particular(prenominal) situation (p. 29). PlanPlan and purpose are both translated from the Hebrew word machashabah (noun) which is found in Proverbs 163, Proverbs 2018 and Jeremiah 2911. In the New Testament, the Greek word prothesis (noun) means purp ose, a predetermination, or a setting forth and is used in Romans 828 and 911. pedagogicsAnother word related to counseling is instruction. Examples from the Old Testament and New Testament are as followsa. Muwcar (noun)Hebrew meaning discipline or correction as in Proverbs 1920.b. Paideia (noun)this Greek word refers to the training up of children into adulthood. As it relates to believers, it is instruction with the aim at increa wickednessg virtue. A severalise exit where this word is used is 2Timothy 316. loreWise counsel is non-negotiable for success in the therapeutic relationship. Wisdom is defined in the Hebrew and Greek belowa. Chokmah (noun)this Hebrew word also means shrewdness or prudence. There is a prophetic reference to the Messiah in Isaiah 112 indicating that He would ask the constitution of wisdom (chokmah) upon Him.b. Sophia (noun)Mounce (1993) defines this word as wisdom, in general, knowledge, learning, science or enlightenment (p. 419). This word can be f ound in James 316-17 where wisdom from immortal is contrasted with earthly, demonic wisdom. jockstrapFinally, forming a helping relationship is necessary for client variety show (Horvath Luborsky, 1993, p. 561). The Hebrew words ezrah and azar as hygienic as the Greek words boetheia, sullambano, and epikouria, all basically mean to help. Psalm 6011 concludes that help (ezrah) from man is useless. True help is scarce from the Lord. Christian counselors can boldly visit divinity fudges throne of grace to receive grace for the pay off help (boetheia) to extend to clients (Hebrews 416).As connecting dot-to-dots will form an image, combining these words together will provide a picture of counseling from a biblical worldview. In essence, there are two types of counsel either godly or ungodly. Godly, fresh counsel originates from God and accomplishes His purposes. Ungodly, unwise counsel is earthly, sensual, demonic and fulfills the plans of this present age (James 315-17). The go al of Christian counseling includesGods eternal plan for souls to enter a relationship with Jesus and ripen in Him. The priority of the counsel of Jesus is intimacy with Him above attaining material wealth and earthly ecstasy (Revelation 318, 20). In contrast, secular counseling has the temporal goal of tender-hearted satisfaction and self-fulfillment (Clinton Ohlschlager, 2002, p. 77).Bufford (1997) considers the contravention in goals as the most important factor distinguishing Christian from secular counseling (p. 120). For example, suppose a clients un expected pregnancy was causing distress in her life. A secular counselor would provide abortion as an option (Feldman, 2008, p. 57). A competent Christian counselor would assist the client to view issues through the lens of record and would not suggest abortion as an option (AACC encipher of ethical motive, 2004, p. 7). Rather, the Christian counselor would supply other options such as adoption, para-church ministries, and other ideas to support the decision of carrying the cross to term.Fulfillment, satisfaction, and peace are the by-products of godly counsel. When Moses appropriated the counsel of his grow-in-law Jethro, he was able to manage his overwhelming responsibilities more efficiently and to have peace of mind (Exodus 1819). Another illustration of counseling in Scripture is in 2Samuel 15. Ahithophel was once King Davids counselor. Ahithophels job was to provide advice to the king in order for him to make wise decisions in war plans and to understand the mind of the Lord in other practical matters.Proverbs 2018 (NKJV) instructs, Plans (machashabah) are established by counsel (etsah) by wise counsel (tachbulah) wage war. However, Ahithophel betrayed David by becoming Absaloms counselor. Therefore, David prayed that Ahithophels counsel would be turned to foolishness. God honored Davids request, and the Lords counsel and purpose was accomplished (2Samuel 15-17). Ultimately, Gods counsel will stand forever, whereas the opinions and plans of man will pass away (Psalm 3310-11). Biblical Words Related to AddictionWinea. Yayin (noun)means wine. Sometime after he departed from the ark, Noah became intoxicated by wine. Noahs inebriated condition provoke a lack of inhibitory control because he was uncovered at bottom his tent(Genesis 921 KJV). As a result, his son Ham apparently engaged in some sort of distant behavior (Genesis 922-25). Lots daughters introduced wine into their plan to perform inappropriate behavior with their father (Genesis 1932-35). These two examples present the negative side of wine abuse which coincides with sobering warnings in other passages (cf. Proverbs 201 2331-35). Scripture also displays wine as an illustration of joy. The Lord provides wine that makes glad the heart of man (Psalm 10415a NKJV).b. Oinos (noun)In the NT, this Greek word means wine. Vine and Bruce (1981)expound, The drinking of wine could be a stumbling-block and the Apostle enjoi nsabstinence in this respect, as in others, so as to avoid giving an precedent of stumblingto a brother (Romans 1421) (p. 219). In contrast, capital of Minnesota encourages Timothy to no longer drink hardly water, but use a little wine for your stomachs sake and your frequent infirmities (1Timothy 523 NKJV).Strong drinka. Shekar (noun)is an OT Hebrew word meaning, strong drink or intoxicating liquor. While performing priest equal duties in the tabernacle, Aaron and his sons were forbidden to drink wine or strong drink under penalty of expiration (Leviticus 1019).b. Sikera (noun)In the NT, this word means, intoxicating beverage which is differentfrom wine. It was made of a mixture of gratifying ingredients. John the Baptist did not drink wine or strong drink, but he was make full with the manufacturer Spirit from his motherswomb (Luke 115).Desirea. TeshuwqahThis OT word means desire, longing, or impulse. God confronted Cain by personifying sin as a crouching lion ready to de stroyhim, whos desire is for you, but you should rule over it (Genesis 47b NKJV).b. ChamadIn Exodus, this Hebrew word meaning desire, to take pleasure in, or to delight in is translated as covet, being utilized in a negative sense. For example, the tenth commandment indicates that individuals are not to covet anything that belongs to a neighbor (Exodus 2017).c. ZelooThis NT Greek word means to be heated for or to be zealously sought after.This word is either used in a good or evil way, depending upon the context. Forexample, James rebukes believers for desiring things with a sinful motive (James 42). In contrast, capital of Minnesota exhorts believers to desire religious gifts (1Corinthians 141).d. EpithumeoThis Greek word meaning to long for, to lust after, a craving, to have a desire for, or to seek things forbidden is presented in either a negative or positive light, depending upon the context. For example, Jesus revealed to His disciples that many prophets and righteous men de sired to see what you see concerning the kingdom of God.However, the usage of this word whitethorn also denote a sinful desire as in Romans when Paul disclosed that he became aware of his sinful nature when the commandment declared, You shall not covet (epithumeo) (Romans 77). The word of honor appears to indicate that lust (epithumeo) and love are mutually exclusive (1John 215-17). Self-controla. AphaqThis OT Hebrew word means to hold back, desist, or to restrain oneself. Scripture instructs that a wise person will refrain from taking the popular path of the crowd and making sinful choices (Proverbs 18).b. Egkratesmeans to exercise self-government, to have a bun in the oven ones self temperately, or to exhibit self-control. Paul draws upon the competitive edge required to win in athletic events to inspire believers to exercise self-control as he describes, E actuallyone who competes for the prize is temperate in all things (1Corinthians 925a NKJV). Paul reveals that theability t o manifest self-control is the by-product of the work of Gods Spirit deep down a believers life (Galatians 523).Abstinencea. Nazarmeans to separate, consecrate, or to dedicate. For example, men who had consecrated themselves to God with a Nazarite vow must give up (nazar) wine and other souse drinks (Numbers 63a NLT). Though certain individuals whitethorn choose to take a vow that requires abstinence, Miller (1995) asserts, nowhere in scripture is abstinence from alcohol prescribed as a general rule (p. 78). He cautions, intoxicant is now known, for example, to damage brain tissue, and stripes of brain impairment are correlated with amount even in the moderation range (Miller, 1995, p. 78).b. Apexomeans to hold ones self off, refrain, or refrain. The Bible teaches that Gods will is for believers to abstain (apexo) from sexual immorality (1Thessalonians 43). In fact, believers are commanded to abstain from all(prenominal) form of evil (1Thessalonians 522 NKJV). Scholars questio n whether a particular do drugs may be deemed as evil, requiring concluded abstinence. Miller (1995) offers, If a certain drug serves no good and effectual purpose, and there is no known safe level of use which does not cause harm (or pretend of harm) to the person, then the use of that drug might be regarded in itself as sinful (p. 81). He concludes, As in the biblical view of alcohol, the appropriate use of chemicals is generally accepted in society (p. 81). Comparing and Contrasting Biblical Views with Professional Views Addiction DefinedAs the rudder steers a ship, a counselors speculation pull ins the counseling process. To effectively steer the therapeutic session of clients with addictions, counselors must understand the dynamics of addiction. Addiction is defined as self-destructive behaviors that include a pharmacological component. The most stringent application would do the term addiction and the companion label of addict to individuals with a physiological depen dence on one or more illegal drugs. (DiClemente, 2003, p. 3). Addiction involves an escalating pattern involving adjustment (e.g., seeming to be relatively unmoved by ordinary doses) and dependence (e.g., relyingupon the drug to function or feel normal) (Miller, 1995, p. 82). Still, over the past two decades, the definition of addiction has broadened to include any substance use or reinforcing behavior that has an appetitive nature, has a compulsive and repetitive fictional character, is self-destructive, and is experienced as trying to modify or stop (DiClemente, 2003, p. 4).Gambling, shopping, video games, net income pornography, negative view of body image, and even work may be included under the umbrella this broad definition of addiction (LaBerge, 2009, p. 13). The biblical definition of addiction coincides with the expanded definition, equating addiction with common self-absorbed behaviors which produce weird slavery. Welch (2001) clarifies,Addiction is bondage to the r ule of a substance, activity, or state of mind, which then becomes the center of life, defending itself from the truth so that even bad consequences dont bring repentance, and leading to further alienation from God. To locate it on the theological map, look under sin (p. 35). EtiologyCounselors with clients who present with symptoms of alcohol and drug addiction pauperism to have competencies such as an appreciation of addiction, intercession knowledge, how to appropriately integrate treatment modalities, assessment, test, and diagnostic insight (Treatment Improvement Ex switch over, 2010). Scholars debate the origin of addiction, as observed by the variety of proposed sit arounds of addiction. The frameworks of addiction include the distemper ( transmitted/physiological) model, coping/ mixer learning model, personality/intrapsychic model, compulsive/ high-spirited behavior model, and the teach/ backup model (DiClemente, 2003, pp. 9-18). The disease model posits that alcoho lism is the direct result of genetic influences.Yet, researchers demonstrate that genetic factors account for approximately half the jeopardy for alcoholism. (Van Der Walde, Urgenson, Weltz, Hanna, 2002, p. 146). Miller (1993) noted how a pure disease model does not give any role to the psychological factors in treatment (p. 132). Still, there appear to be two types of alcoholism which researchers present as certainty for a genetic influence. Van Der Walde et al. (2002) describe, The first is a severe form of early-onset alcoholism, which often presentsbefore age 21 and is characterized by a high tightness among first-degree relatives (p. 146). The second form does not appear until middle age and seems to be triggered by negative life events such as loss of a significant other or other environmental influences (Van Der Walde et al., 2002, p. 146).The social/environment model emphasizes an individuals lack of coping aptitudes in response to lifes stressors in conjunction with vic arious learning of maladaptive behaviors from others (DiClemente, 2003, p. 13). The coping model theorizes that individuals who are unable to get away with life stressors seek to escape through their addiction, relying upon the addiction for comfort (DiClemente, 2003, p. 13). Pangle (2010) observes, There seems to always be an activated distress associated with addiction. This wound up distress finds relief or so the addict thinks in numbing out and determination a temporary escape from the pain involved (personal communication, January 28, 2010).Hester and Miller (2003) cite several coping skill deficits such as the lack of adequate skills to regulate positive and negative mood states as well as to cope with social-interpersonal situations, including work, parenting, or marital relationships (p. 213). Concerning the social learning aspect of this model, several studies have shown that children and parents tend to exhibit similar drinking practices, indicating that observational learning plays some role in later alcohol use (Ellis Zucker, 1997, p. 222). Soberingly, Dawson, Goldstein, Chou, Ruan, and Grant (2008) demonstrate that individuals who started drinking before 15 years of age were significantly more apparent to experience the incidence of alcohol dependence and alcohol abuse in adulthood than those who slow initiation of drinking until 18 or older (p. 2155).The personality/intrapsychic model seeks a connection amidst the intrapsychic conflicts within an individual or personality traits such as impulsivity, with substance abuse (DiClemente, 2003, pp. 11-12). The compulsive/excessive behavior model links addiction with ritualistic compulsive behaviors like ingeminate hand-washing or cleanup position rituals (DiClemente, 2003, p. 16).The conditioning/ financial backing model relies upon reinforcement hypothesis to explain the etiology of addiction. For example, theintermittent schedule of reinforcement allotted for slot machines assures addictiv e usage for many patrons (Tavares, Zilberman, El-Guebaly, 2003, p. 23).The current literature appears to repudiate the view that physiological dependence is the key element that determines whether a person has an addiction. Instead, the emphasis has become the psychological component that amplifys and maintains addiction. Ksir et al. (2009) reveal, psychological dependence, found on reinforcement, is increasingly accepted as the real driving force behind repeated drug use (p. 36). They indicated that tolerance and physical dependence do not play as a major role as psychological dependence (Ksir et al., 2009, p. 36).Yet, Roberts and Koob (1997) contend that addiction is the by-product of the dual processes of reinforcement and neuroadaptation. They explain, Working together, these factors appear to motivate the initial, short-term (i.e., acute) response to a drug and the establishment of the long-term (i.e., chronic) craving for the drug that characterizes addiction (p. 102).It h as been argued that the cardinal models of addiction described above do not address the etiology and the treatment strategy of the addiction in a comprehensive way. DiClemente (2003) asserts, There is also no single developmental model or singular historical path that can explain acquisition of and recuperation from addictions (p. 19). For instance, the prevalent view concerning alcoholism coincides with the disease model which soul either has or does not have and which has an inevitable progression to more and more drinking, then the only acceptable treatment goal is opera hatow abstinence (Ksir et al., 2009, p. 430). The etiological view directly impacts treatment as seen with Alcoholics Anonymous (AA) which subscribes to the disease model, having total abstinence as the goal (Ksir et al., 2009, p. 430). Evidence-based research also demonstrates effectiveness of psychosocial approaches and indicates that the disease model is too limited in its perspective and application (Mil ler, 1993, p. 132). Still, Miller (1993) contends, Dispositional disease views have remained strangely intermingled with moralistic attitudes toward people who are alcoholic, comprehend alcoholics as prone to lie and deny their problem (p. 131).Therefore, this researcher leans more toward a biopsychosocial model which allows for more of a comprehensive view of the etiology and an eclectic approach to treatment. That is, a descriptive model based on continua of validity and an etiologic model encompassing host, agent, and environmental factors (Miller, 1993, p. 135). Instead of viewing alcoholism as a disease like diabetes (you either have it or you dont), this researcher favors using the analogy of having hypertension which is genetically influenced yet quite responsive to psychosocial factors (Miller, 1993, p. 134).Concerning the bio part of the biopsychosocial view, Scripture seems to endorse certain aspects of the disease model. However, the unhealthiness ultimately appears to be sin (Isaiah 15-6). That is, an addiction such as alcoholism is the symptom of the sin disease (Galatians 521). Jesus refers to the disease model as an illustration of humanitys dilemma and combines this sin disease model with what seems to be the moral model with the call to repentancewhich is the treatment (Mark 217). The psycho coincides with where Scripture instructs believers to renew their minds, identifying the association mingled with thought and behavior (Ephesians 423). The social element is observed in how Paul warns, Do not be misled Bad company corrupts good character (1Corinthians 1533 NLT). For example, a person ought not hang out at the bar, or he will most likely drink.The Scriptural etiological view of addiction begins with an individuals concept of self, God, and other relationships. For example, an addict could be viewed as a person who is unwilling to come to terms with his inaccurate view of self, God, and other relationships. In contrast, a psychologically healthy person is someone who has an accurate understanding of self and does not focus on self. McMinn (1996) instructs that To be healthy, we need to move beyond a preoccupation with self (p. 46). An unsanitary self-concept produces detrimental results. At one extreme, Nebuchadnezzars inflated view of self led to blind rage and insanity (Daniel 318-19 430-34). On the other side of the spectrum, McMinn (1996) described a man with a low view of self which brought forth destructive behaviors such as drinking alcohol overly (p. 47). A healthy view of self does not cause a personto be bring up up with pride nor to be brought down to a permanent condition of wallowing in utter self-loathing.Isaiah unquestionable a balanced sense of self when he gained an accurate vision of God. Isaiahs encounter with God produced genuine brokenness, forgiveness, and a sense of godly competence to fulfill the high call of God (Isaiah 61-8). The primary element that contributed to Isaiahs healthy sens e of self was his open recognition of need. McMinn (1996) asserts that there is only one way to spiritual health, and that requires us to recognize that we need God (pp. 48-49). Therefore, people who have a healthy sense of self recognize their own spiritual poverty and desperate need for God. The subjective, experiential sensing of need for God is an appropriate craving or thirst. Jesus pointed to Himself as the only iodin who truly satisfy this thirst (John 413-14). AssessmentA person who describes an egg as a two-fold object composed of shell and egg white is missing the yolk, therefore lacking the complete definition. Similarly, clinicians who do not include spiritual assessment in gathering data will lack a holistic, whole person perspective of their clients. For example, Hodge (2005) asserts that human beings are an integrated entity, consisting of body, soul, and spirit (p. 316). This triune understanding of a human beings composition is consistent with a biblical worldview (1Thessalonians 523). Still, it is not only if Christian clinicians who recognize the need to include a clients spiritual background within the counseling setting. Hodge (2006) reveals, Growing consensus exists that spiritual assessment is an important aspect of holistic service provision (p. 317).Moreover, the critical point Commission on Accreditation of Healthcare Organizations (JCAHO), which is the largest health care accrediting body in the United States, now requires the governing body of spiritual assessment (p. 317). A majority of clients have also expressed the desire to incorporate spiritualism within the therapeutic setting (Hodge, 2006, p. 317). Spirituality is frequently at the core of how clients develop their worldview and coping skills (Hodge, 2005, p. 314). This understanding is vital for developing effective strategies with clients addicted to alcohol and drugs.Comprehensive, qualitative spiritual assessment methods include spiritual histories, spiritual lifem aps, spiritual genograms, spiritual ecomaps, and spiritual ecograms. Spiritual histories describe a format that uses questions to explore spiritual and religious base of operationss in the context of an empathic dialogue (Hodge, 2001, p. 205). For example, the counselor presents open-ended questions with a spiritual theme to encourage clients to verbally share their spiritual narrative or story. Examples of questions a clinician may use include When and in what ways do you feel close to the Divine? and How is God involved in your problems? two other assessment tools commonly used to identify the severity of alcohol problems are the Alcohol intent Disorders Identification Test (AUDIT) and the CAGE. These instruments are listed in the NIAAA Guide and are available in computerized versions (Hester Miller, 2006, p. 37). These and other screening tools offer benefits such as providing personalized feedback to clients in a timely and visually engaging flair as well as specific recomme ndations for change, based on the results of the assessment and other empirical evidence (Hester Miller, 2006, p. 37). Corresponding to the transtheoretical model (TTM), a 12-item Readiness to Change scale has been developed as an efficient measure of three stages from the transtheoretical model precontemplation, contemplation, and action (Hester Miller, 2003, p. 100). DiagnosisBefore a mechanic can fix a car with engine trouble, he first must identify the problem. Likewise, appropriate diagnosis precedes effective counseling. According to the American Psychiatric Association (APA) (2000), the DSM-IV-TR describes the diagnosis for 303.90 Alcohol Dependence as indicated by evidence of tolerance or symptoms of Withdrawal. Especially if associated with a history of withdrawal, physiological dependence is an indication of a more severe clinical course overall (p. 213). The diagnosis of 305.00 Alcohol Abuse requires fewer symptoms and, thus, may be less severe than Dependence and is on ly diagnosed once the absence of Dependence is established (APA, 2000, p. 214).Instead of being viewed categorically, that is, either a person has analcohol illness or not, researchers suggest that problems or addictions be viewed as being in different dimensional phases. This perspective corresponds to the psychosocial problem theory. Maddux and Winstead (2008) explain, Psychosocial problem theory sees the dimensional responses as the very problems for which people need help, and dimensional measures as sufficient to evaluate, communicate about, and remedy them (p. 143). The criticism that disorder theory has received is because disorder theory prescribes shifting the focus from concrete problem dimensions to abstract mental disorders (Maddux Winstead, 2008, p. 143). This is not to say that categorizing disorders does not have benefits. Vieta and Suppes (2008) expound,Dichotomies are useful for education, communication, and simplification unfortunately, simplicity is useful, but untrue, whereas complexity is true, but useless. In clinical practice, we may use current classifications, such as DSM-IV, as categorical backgrounds that may help in establishing treatment and prognosis (p. 165). ConsequencesResearchers have demonstrated that alcohol use can step-up adolescents exposure to risky situations, such as driving while intoxicated, engaging in unprotected sex, and confronting impetuous exchanges (Hester Miller, 2003, p. 83). Price and Emshoff (1997) reveal, Children of alcoholics (COAs) are at increased risk for a wide range of behavioral and emotional problems, including addiction to alcohol and other drugs (AODs), depression, anxiety, school failure, and delinquency (p. 241).A major reason for the higher risk of problems in COAs is because cross-generational transmission of alcoholism increases in likelihood to the extent that alcoholism invades the family system and disrupts the command of family rituals that is, patterns of behavior that give iden tity and meaning to the family (Jacob, 1992, p. 323). Hester and Miller (2003) assert, Persons drinking three to four drinks per day have a two- to threefold risk for accidents, stroke, liver disease, cancer, and hypertension (p. 65). Scripture asserts that there is a way that seems right to a man, But its end is the way of death (Proverbs 1412 NKJV). Intervention StrategiesResearchers assert that clinicians working with clients addicted to alcohol need to become more comfortable withbrief therapy intervention technique, and motivational interviewing (Hester Miller, 2003, p. 69). motivational interviewing, which aims to increase a patients motivation to change, has been found effective in controlled clinical trials (McCarty, Edmundson, Hartnett, 2006, p. 8). The stages of change according to the transtheoretical model (TTM) include precontemplation, contemplation, preparedness, action, and maintenance (DiClemente, 2003, p. 27).MI is helpful in addressing the clients ambivalency and tipping the decisional balance toward change (Hester Miller, 2003, p. 65). For example, MI has helped motivate clients to move from the precontemplation stage to the contemplation stage or from the preparation stage to the action stage. Four key factors that define MI include expressing empathy, developing discrepancy, rolling with resistance, and living self-efficacy (Miller Rollnick, 2002, pp. 36-41). For example, the counselor conveys acceptance by incorporating listening skills such as reflective listening, paraphrasing, and clarifying.Empathy and acceptance promote an breeze conducive for change. To develop discrepancy, the client rather than the counselor is led to present the arguments for change (Miller Rollnick, 2002, p. 39). Empathy is characteristic of the person-centered approach and is considered the most powerful determinant of client progress in therapy (Corey, 2005, p. 173). Empathy disarms clients defenses and promotes trust within the therapeutic relations hip. Empathy involves demonstrating the act of listening to the subject and understanding the individuals situation and the emotional reaction to it with the purpose of establishing a basic trust relationship (Regini, 2004, p. 2).Without it, there will be no change. In fact, research has shown that the model of therapy is not what determines the effectiveness of therapy, but the quality of the therapeutic relationship. McKergow and Korman (2009) assert, More important are the therapeutic adherence as seen by the client, allegiance of the therapist to their model of choice, placebo effects, and general therapist competence (p. 46). Person-centered theory presumes that the quality of the relationship betwixt the therapist and client is all that determines change(Kirschenbaum, 2004, pp. 116-117).Research has shown that the key predictor in achieving a sure-fire outcome in treatment is a strong therapeutic relationship between the clinician and client (Jennings Skovhalt, 1999, p. 4) . If clinicians do not establish trust in the first phase of the working alliance with their client, their client will be less likely to proceed to the next level that includes shared duty for working out treatment goals (Horvath Luborsky, 1993, p. 563). Clinton and Ohlschalger (2002) insist that trust is vital for without it the client too easily backs away from the difficult challenges inherent to change (p. 205). Trust is established when the client perceives the counselor as caring, sensitive, sympathetic, and helpful (Horvath Luborsky, p. 564). Patients who do improve with medicinal drug often become less consistent with taking their medications over time. A strong alliance has been shown to help in this area. Strauss and Johnson (2006) reveal that patients who reported stronger alliances with their providers reported more positive attitudes about medication and stigma. (p. 220).Spiritual, psychological, and emotional health is interwoven within the fabric of loving relation ships. The author of Hebrews encourage believers to consider one some other in order to stir up love and good works, not forsaking the ingathering of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the daylight approaching (Hebrews 1024-25 NKJV). There are necessary times for solitude but disaster awaits people who completely cut themselves off from authentic relationships. Solomon instructs, A man who isolates himself seeks his own desire, he rages against all wise judgment (Proverbs 181 NKJV). Therefore, clients are encouraged to join a small group Bible study, a mens group, a womens group, a cancer support group, or another group conducive to a clients need.Solutions-focused brief therapy (SFBT) employs rapport-building techniques such as active listening. The counselor seeks to understand what the client wants through actively listening and echoes back the past, present, andfuture desires of the client. In addition, act ive listening entails paraphrasing, summarizing, and asking questions. SFBT has been useful in walk-in sessions. Clinical interviewing techniques are designed to move clients away from concentrate primarily on the problem and toward a focus on solutions. Some of these ideas include attending to exceptions to the problem (already existing periods when the problem is not occurring) (Slive, McElheran, Lawson, 2008, p. 14). Other treatment strategies for clients struggling with alcohol dependence and abuse include psycho-education, family therapy, behavior modification, detoxification, and 12-step programs such as Alcoholics Anonymous (AA) and Narcotics Anonymous (NA) (Kanel, 2007, p. 176).Hester and Miller (2003) demonstrate, Patients attending AA were significantly more likely to be abstinent than those not attending (p. 182). They also provide a summary of treatment strategies by order of their effectiveness such as coping skills treatment (CST), cue exposure treatment (CET), part nership reinforcement approach (CRA), and community reinforcement and family training (CRAFT) (Miller Hester, 2003, pp. 218, 229-232, 237-240).brewer (2008) presents an combinatory Christian counseling power system called METAMORPH. He delineates that METAMORPH integrative Christian counseling grid represents an eclectic approach to counseling that seeks to responsibly draw upon a plethora of counseling theories within the context of a Christian worldview (Brewer, 2008). Truth drawn out from an individuals life has the tendency to be more easily apprehended and embraced (Proverbs 205). For example, Brewer (2008) integrates choice theory techniques with exploratory questions such as What do you want? What are you doing to get what you want? How is it working for you? Is it the right thing to do?When Adam and Eve were hiding in the garden, God asked them Where are you? God knew where they were, but He wanted them to become self-aware and to consider turning back to Him (Genesis 39- 13). In like manner, Jesus asked His disciples important questions (Matthew 1613, 15).Concerning pharmacotherapy, prescribing medications for mental disorders has been a controversial practice especially in Christian circles. Thisresearcher has been quite wary in the past about any type of drug therapy, because God has given to us all things that pertain to life and godliness through His divine power (2Peter 13a NKJV). In addition, Scripture is sufficient to help believers become complete and mature, equipped for every good work (2Timothy 317b NKJV). The two previous biblical references did not include mention of the need for medications. Yet, it is interesting that soon after, Paul describes one of the requirements for godly leadership as not given to wine, which means to not abuse alcohol or to not be addicted to wine. Two chapters later he instructs Timothy to personally use wine for a medicinal purpose (1Timothy 33a 523 NKJV).This researcher currently holds the view that certain drugs including medications for brain chemical imbalances were given through Gods guidance to benefit humanity. However, just as there is a danger that wine may be abused and lead to tragic consequences, these medications have the potential of being abused. Clinton and Ohlschlager (2002) teach, They psychiatric medications have tremendous potential to help people with problems that can destroy their lives psychologically, medically, and spiritually. However, they must be used with care and at the discretion of someone who is skilled in their administration (p. 152).Drug therapies address the neurobiological dysfunctions which impair emotions and behavioral functioning. Medications are not necessarily the silver bullet in solving all the issues which challenge individuals any more than wine was the cure-all for Timothys problems. Rather, they may help promote enough emotional stability for a client to be able to receive input regarding other issues. An example of a medication that h as been successful in the treatment of alcohol addiction is naltrexone, which is an opiate-antagonist medication. Clinical trials suggest that naltrexone contributes to reductions in the frequency of drinking and severity of relapse among alcohol-dependent patients (McCarty et al., 2006, p. 7). Personal ApplicationAs the rudder steers a ship, a counselors theory guides the counseling process. This researcher believes that a comprehensive counseling theory begins with a biblical worldview that evaluates psychological contributions,human nature, and the systems that shape the human personality, and view of addiction through the lens of Scripture. Psychology often limits its focus to the study of the soul. The word psychology is a combination of the words -ology and psyche.The suffix -ology means the study of. The Greek word psyche in the Bible means a living soul, and it is also defined as the bottomland of the feelings, desires, affections (Blue Letter Bible, 2010). Therefore, psych ology is the study of one of Gods works, the human soul. Theology derives meaning from His word, the Bible. Averbeck (2006) proposes that the iterate knowledge of psychology (knowledge of the human person) and biblical theology (the knowledge of God) is necessary. He expounds, Neither one is complete in itself both need the otherTrue wisdom is bringing the knowledge of God and people together in the midst of the mess which we are and in which we live. This is what the Bible and counseling are in truth all about (p. 111). Therefore, this researcher seeks to integrate theology and psychology into his understanding of addiction.This researcher works in a psychiatric hospital setting. Alcohol dependence and abuse in particular is common within the patient population. Jeannette Sapp, a clinician at the hospital discloses, Alcohol is the drug of choice for many patients because it is available, legal, and relatively inexpensive. many another(prenominal) patients self-medicate their par ticular disorder (personal communication, February 16, 2010).The stages of change are going to become hospital policy concerning patient treatment. The executive program has been encouraging clinicians to consider the specific stage of change each patient they are working with is in. This is a necessary step since each stage of change has different tasks which require appropriate corresponding interventions (DiClemente, 2003, p. 240). DiClemente (2003) asserts, The best way to mirror the process of change is to have a dynamic treatment protocol that can respond to being stuck at various stages as well as to movement through the stages of change (p. 250).It is helpful to understand that addictions are understood as learned habits that once established become difficult to extinguish even in the face of dramatic, and, at times, numerous negative consequences (Jenkins, n. d.). Since addictions are learned habits which develop throughthe stages of change, they can be unlearned and repla ced with healthy and helpful habits as the individual progresses through the stages of change.As applied to believers, Christians are to deal with ambivalence concerning the tug of war between sin and the new nature, and to move along the stages, becoming transformed into the image of Christ from glory to glory by Gods Spirit (Romans 77 2Corinthians 318). Clinton and Ohlschlager (2002) clarify, The effective Christian clinician will be a principled, biblically informed, and responsible for(p) eclectic who knows how to fit the right therapy with the right client at the right time and the right stage of living (p. 176).Christian counselors are to model the divine Counselor. Jesus, the Wonderful, Counselor (Isaiah 96b), has all the qualities for promoting effective client outcomes genuine compassion, ability to comfort, ability to challenge, and a provider of sanctuary for the client. Jesus said that everyone who is perfectly trained will be like his teacher (Luke 640b). Christian co unselors know they will become like the best counseling teacher as they learn from the Master Himself (2Corinthians 318). Jennings and Skovhalt (1999) identified and defined the key characteristics of master therapists. They also gave credit to studies that describe effective therapists who have attributes such as compassion, sensitivity, and commitment to their clients well-being.These qualities describe love. Clinton and Ohlschlager (2002) insist that the most important counseling tool is you (p. 67). Tripp (2002) insists, God never intended us to simply be objects of His love. We are also called to be instruments of that love in the lives of others (p. 18). The goal of this writer is to become a competent and effective counselor. The starting point of reflecting His love is allowing Jesus to be the first love. The AACC cypher of ethics (2004) which states, Christian counselors are dedicated to Jesus Christ as their first love (p. 5), for He solo can truly equip and empower a pe rson to be a tool filled with the agape love everyone needs (John 155 Acts 18).ReferencesAmerican Association of Christian Counselors (AACC), (2004). AACC code of ethics. Forest, VA AACC. American Psychiatric Association (APA) (2000). Diagnostic and statistical manual of mental disorders text revision (4th ed.). (DSM-IV-TR). Arlington, VA Author. Averbeck, R. (2006). mental institution and corruption, redemption and wisdom A biblical theology foundation for counseling psychology. Journal of Psychology and Christianity, 25(2), 111-126. Blue Letter Bible (2010). Strongs exhaustive concordance of the bible definitions for Hebrew and Greek words. 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