At the top of Mt. Sinai, as the earth shook and fire blazed in deference to the Almighty, God didn’t instruct Moses to go down the mountain and conduct an opinion poll regarding the people’s views on Sabbath, adultery, murder, and how they ought to treat their parents. Neither did Jesus conduct a systematic program evaluation to see if having entrepreneurs in the temple was distracting to people trying to pray. Instead, he made a whip and drove out the merchants. God does not determine truth by empirical research, but defines and reveals truth and calls us to follow. But then again, most of us don’t do counseling with tablets of stone or whips in our hands. And it’s a good thing we don’t, because none of us are nearly as wise and righteous as God, and time and experience has proven both that we understand God’s truth imperfectly and that we often communicate it poorly to those who do not share our Christian values.

Through many centuries, Christian ethicists have wrestled with the proper connection between truth revealed in the Scriptures and in human experience. Empirical research is a systematic way of understanding human experience—our beliefs, emotions, and behaviors—but these experiences should not be confused with truth that has been revealed to us by a transcendent God. So Christian counselors often feel uneasy about the relationship of empirical research and ethical decision making. We affirm that God’s revealed word trumps human experience in distinguishing right from wrong, but still there are ways that empirical research can help sharpen our understanding of ethics and shape our work as Christian counselors. In this article, we identify five ways that keeping upto- date with ethics research can help Christian counselors.

Identifying Problem Areas

Ethics research allows us to look back over time and see what ethical issues counselors have struggled with most. And, of course, the best predictions of future problems are informed by understanding past problems. Research can help us answer questions such as, what prevailing ethical issues are counselors most likely to face? Which issues challenge and trip up counselors the most, causing them to cross ethical boundary lines? The American Psychological Association (APA) ethics committee offers an annual report reviewing the ethical cases that have been opened by APA against its members.1 We tallied the types of cases opened over the last four years (2000-2003) by the APA to see which issues were predominant. The overwhelming majority of new ethics cases involved sexual misconduct (39%). Child custody (15%), insurance/ fee problems (13%) and nonsexual dual relationships (12%) trailed signifi- cantly behind sexual misconduct. It would be irresponsible for Christian counselors to disregard these statistics as merely a reflection of a secular institution of psychologists.

That would be to deny the susceptibility of our sinful nature to be tempted by our own selfishness, lusts, and greed. King David is commonly remembered as a man after God’s own heart, yet even this great man of God, who knew the law, faced his own ethical slippery slope of lust as he abused his power, committed adultery, and ultimately designed a murder. Ethics research that identifies problem areas has the power to humble us and serves as a reminder of the weakness of our own flesh. When we are able to recognize this, we can look outside ourselves for help both from God and from trusted friends. Reviews of the prevalence of past ethical cases may help to open our eyes to areas where we are most vulnerable. Recognizing Risk Factors It has long been known that impaired counselors are at higher risk for ethical violations than counselors who are functioning well. Research on ethics is useful when seeking to understand what risk factors lead to impairment and make a counselor vulnerable to unethical choices. One conclusion from recent research is that married counselors need to pay attention to their marriage.

An analysis of 334 health professionals—including physicians, psychiatrists, and counselors— who were treated or evaluated at the Menninger Clinic suggests that marital problems are among the most common reasons for professional distress.2 Another risk factor has to do with previous trauma that counselors may have experienced. A study reported in 2001 reveals that male counselors who have been sexually abused in the past and who are experiencing psychological distress in the present are at high risk for violating sexual boundaries with their counselees.3 These are just two examples of how research can help identify risk factors that predispose counselors to make unethical choices. Whether Christian counselors endure relationship problems at home, emotional wounds from the past, or some other trials or temptations, it is important to be aware of how personal life struggles can affect ethical decisions in counseling. Counselors who lack such awareness and avoid seeking help run the risk of further impaired judgment and possible ethical violations.

Exploring Social and Cultural Influences Each of us lives in a complex array of social and cultural mores and expectations, and so it is sometimes dif- ficult to think clearly about how God’s truth, revealed through cultures of the ancient Middle East, fits in today’s milieu. Empirical research can help us identify the social and cultural trends that influence Christian counseling ethics. Consider three examples: informed consent, managed care, and the use of technology in practice. Scripture does not speak of informed consent in counseling, but it does address the importance of honesty, human agency and choice, and treating people with fairness. In today’s society, these biblical principles translate to the need for written informed consent in counseling, as stipulated in the AACC code of ethics. But this translation from scripture to contemporary counseling practice only occurred because leaders in the Christian counseling movement paid attention to the research and professional trends of our day.

A second example is found in managed care. The Bible gives no specific guidelines for health care reimbursement, but all through scripture God insists that we have no part in taking advantage of others for the sake of profit. In a survey of 442 psychologists, most respondents indicated that managed care has detracted from the quality of their services and led to inappropriate and insufficient treatment, indicating that today’s reimbursement systems raise important ethical questions.4 Perhaps Christian counselors ought to speak out and rise up against policies that place corporate profit above human compassion. At times this may mean refusing to sign managed care contracts that detract from the services counselors provide. At other times it may mean accepting a reduced fee, or even no fee at all, to serve counselees who cannot afford a counselor’s full fee.

Or perhaps the economic changes plaguing the mental health industry open new opportunities for the church-based counselors to care for those who may have otherwise never come to the Church for help. Ethics research can also be useful as Christian counselors consider rapid technological changes that raise questions about virtual reality treatments for phobias, confidentiality of electronic databases, online services and supervision, and so on. A recent survey of 420 psychologists revealed a striking lack of clarity about the ethics of using various technologies in clinical practice.5 Empirical research can help identify issues that are confusing to Christian counselors so that additional guidelines can be developed. Sharpening Our Values Sometimes ethics research helps identify areas where our values need to be sharpened or considered in greater detail.

For example, a survey of AACC members in the mid-1990s suggests that Christian counselors are more cautious in their sexual thoughts and behaviors than a group of practicing psychologists selected without regard to their religious beliefs.6 Specifically, psychologists in the comparison group were more likely than Christian counselors to report having kissed, engaged in sexual fantasy about, or expressed attraction to a counselee. Psychologists in the comparison group were also more likely than Christian counselors to view these behaviors as ethical. All this seems to be good news for Christian counselors, affirming Christian values of sexual purity. But a closer look at the data suggests some cause for concern. Approximately 12% of the psychologists in the comparison group believed it is clearly unethical to feel sexually attracted to a counselee—a number that is alarmingly high because it suggests the possibility of denial.

From time to time, virtually all counselors experience feelings of sexual attraction toward counselees. Handling these stirrings properly typically requires us to admit our feelings to ourselves and God, discuss them with a trusted colleague or counselor in a way that respects confidentiality, and to work through our personal emotions so that we can continue providing competent services without abandoning the counselee. When counselors deny feelings of sexual attraction, they cannot seek out the accountability and support they desperately need, and may be prone to respond in ways that are potentially damaging to those seeking their help. The 12% of psychologists who believe sexual attraction to a counselee is always unethical is shockingly high, but it pales in comparison to Christian counselors’ ratings. Over a quarter (26%) of Christian psychologists surveyed, 44% of licensed counselors in the AACC sample, 57% of Christian counselors who are not licensed, and 75% of Christian lay counselors reported that it is always unethical to be sexually attracted to counselees! Neither scripture nor church tradition teaches that feelings of sexual attraction are wrong.

Rather, we are called to guard our hearts—to avoid lustful fantasy and misbehavior. If we are too quick to condemn ourselves for natural feelings that are likely to occur in the course of counseling, then we inadvertently shut off the possibility of admitting our feelings to God, seeking accountability and support, and responding in a godly way. Facilitating Teaching Finally, ethics research can be useful in identifying effective ways of teaching ethics to counselors. Knowledge of theological ethics—which we know through scripture and centuries of thoughtful Christian scholarship—is an essential foundation for Christian counselors, but it is also important to know about contemporary trends in mental health care and counseling ethics. How do we learn the proper application of Christian ethics in a counseling context? How do we teach it? A recent study demonstrates that mental health professionals find interactive strategies—such as discussion of vignettes and videotapes and dialogs between teachers and learners—more helpful than writing essays and studying for exams.7 Lectures are helpful in learning the philosophical and legal issues involved in ethics, but not as helpful for learning self-awareness and ethical decision-making.

These findings from empirical research can help teachers and workshop leaders make their courses engaging and relevant to Christian counselors-in-training. Conclusion Christian counselors typically have clear commitments to the notion of revealed truth: that God defines what is right and wrong and reveals it to humanity through scripture, church tradition, reason, and experience (these four are known as the Wesleyan quadrilateral). But every experienced counselor will acknowledge that it is not always easy to discern how God’s truth translates into specific counseling situations. How does one handle confidentiality with a suicidal or homicidal counselee? At what point does personal impairment render a counselor ineffective in the office? How are feelings of sexual attraction best handled in a way that does not harm the counselee? Online therapy can be helpful to get rid of such problems.

When are spiritual interventions psychologically irresponsible or psychological interventions spiritually irresponsible? It is precisely here, in the details of counseling practice and personal life, that empirical research on ethics can be most useful. Because ethics research is no more than a systematic way of evaluating human experience, it cannot be trusted for authoritative views of right and wrong, but still it can be of great help to Christian counselors as they attempt to be ministers of truth and grace in a complex world.  Mark R. McMinn, Ph.D., is the Rech Professor of Psychology at Wheaton College (IL) where he teaches in the doctoral program in clinical psychology and coordinates the Center for Church-Psychology Collaboration. His latest book is Finding Our Way Home: Turning Back to What Matters Most (Jossey-Bass, 2005). Steven J. Runner is a doctoral student in clinical psychology at Wheaton College (IL). He has also studied at Dordt College and Geneva College.