Introduction

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Professional Identity Statement

            Pursuing a doctoral degree is not an endeavor that one should take lightly, and the reasons for pursuing a degree specifically in Counselor Education and Supervision (CES) are varied, including a role as an academic faculty, prestige and financial security, expanded leadership opportunities in the mental health field, or to be an example of perseverance through the challenges of the degree (Preston et al., 2020). The purpose of this counseling portfolio is to provide a digital representation of my academic journey during the CES doctoral program at Columbia International University.

At the outset of the program, I began as a newer practitioner, still in the associate stage with many of the characteristics connected to IDM stage one, including “limited autonomy with dependency on the supervisor, the primary focus on him/herself, and high anxiety level due to working in a new area” (Salvador, 2016, p. 250). The challenge of the dual process of solidification of the clinical identity while also preparing to teach and supervise clinicians proved to be one of the most challenging dynamics. Throughout the program, the identity development process rapidly crystallized, creating confidence in some areas and increased uncertainty in others. According to the Council for Accreditation of Counseling and Related Educational Programs (2024) CES degrees require students to show competency in the CACREP domains for CES doctoral students in the areas of counseling, supervision, teaching, research and scholarship, and leadership and advocacy. Specifically, throughout the program, the areas of counseling, supervision, advocacy, research, and scholarship began to arise as areas of higher efficiency and effectiveness. Clinical efficiency and accuracy increased through experience, working with clients, exposure to best practices, and authors who are experts in more specific clinical modalities. Throughout the program, increased opportunities for supervision arose, which provided clinical insight into an area of strength. Advocacy has arisen as another area of strength during the process of completing this Ph.D. Furthermore, research and scholarship also emerged as a surprising area of strength, with three presentations at two large national conferences and two forthcoming article submissions; research and scholarship offer exciting prospects. The area of teaching arose as an area of struggle due to anxiety, which was perplexing in comparison to student reviews at the undergraduate teaching record. However, teaching graduate students through online coursework has become a strength after mentorship and refinement. This portfolio will include case studies, intervention plans, and examples of reflective writing on biblical integration as a clinician and a counselor educator. The doctoral degree is the highest academic credential in a given field of study and represents the transition from student to colleague for many students. This portfolio is divided into five sections that trace my arc as a counselor educator and supervisor.  This first section addresses the foundational aspects of my clinical identity, including addressing the aspects of my biblical worldview, my core convictions, how I conceptualize clinical work, the connection between the theological and clinical. This section also addresses clinical competency while holding the tension between faith and practice, and finally addresses the factors that encouraged character formation. The second section addresses documentation across the CES domains of counseling, supervision, and education, including supervision documentation, case study examples, and intervention plans for working with clients, students, and supervisees. The third section addresses leadership and advocacy, with work drawn from advocacy projects and leadership experiences. The fourth section will showcase three reflective essays on the formation of the CES identity; the final section ties the previous work together with biblical and theological position statements. B

Theological Framework

The framing of a biblical worldview for clinical work must address core concepts in clinical counseling and counselor education while seeking to accurately apply the areas of biblical worldview in ontology, axiology, praxeology, cosmology, eschatology, and epistemology, in connecting the imago Dei of every individual, whether client, student, or supervisee. Description of each area lays the framework for connection of integration competencies across CACREP domains. Ontology is described as the branch of philosophy that “deals with the nature and structure of reality” (Guarino et al., 2009, p. 1). The biblically consistent Christian grounds their belief in the biblical text, which defines humanity as intricately created organisms whose origin is not accidental but ex nihilo by God. Creation by accident has no purpose, while creation from a creator does have a purpose. Thus, the biblical worldview offers the view that we are created in the image of God (New International Version Bible, 1973/2011, Gen 1:26-28), we are created intricately (New International Version Bible, 1973/2011, Psalms 139:13-14), and we are created with a purpose (New International Version Bible, 1973/2011, Eph 2:8-10). The clinical implications of this ontological reality encourage the client and clinician to see the inherent value and worth of all. Ontological reality directly connects to cosmology, eschatology, and epistemology. The biblical worldview describes a coherent cosmology rooted in biblical historicity, a general eschatological framework that results in the glorification of the Lord, and a final epistemology with knowledge rooted in Scripture. My biblical worldview addresses these areas through understanding the value and Imago Dei of every person with whom I interact. These are understood through five C’s: conviction, conceptualization, connection, competency, and character.

Conviction

My convictions align with historical evangelicalism, holding to the belief that Scripture should be the ultimate authority in the life of believers, including the pervasiveness of original sin and the redemptive nature of the cross. An additional core conviction is the view that every person is in the sanctification process (New International Version Bible, 1973/2011, Philippians 1:6). Finally, the conviction that the Holy Spirit is the ultimate counselor (New International Version Bible, 1973/2011, John 14:26-28). Other relevant scriptures deal with the relational aspect of the first three chapters of Genesis, which lay the foundation of a faultless creation centered on a relationship with the Lord. Genesis three introduces sin, which fractured vertical and horizontal relationships; the impact of Genesis chapters three and eleven is evident throughout the majority of the Old Testament. In Acts two, the languages and cultures that were confused were reunified in a miraculous moment, offering a glimpse of the unity that is seen at the close of Scripture (New International Version Bible, 1973/2011, Revelation 7:9). In the field of CES, these and other similar convictions guide my decisions in the therapeutic and educational realms. Imago Dei informs my belief that all cultures must be subservient to Christ. Cultural identity has always been a key factor in my identity; before faith, it was my central identity. The aforementioned set of scriptures reminds me that I need to think of my identity as one who is representing Christ crucified (Volf, 2019). These scriptures reveal that God’s relational purpose for humanity is a solidified identity rooted in the Lord. This provides an ultimate reality that supersedes culture and reminds us that all individuals have inherent worth.

Conceptualization

My main theoretical orientation in working with clients is emotionally focused therapy (EFT). Emotionally Focused Therapy (EFT) is a systemic, experiential- humanistic model that builds on attachment theory. This short-term approach provides highly effective, lasting results for couple distress and appears to be the most effective therapeutic method of couple therapy available ​(Koren R et al., 2022)​. EFT admittedly has, because of its humanistic foundation, a view of attachment as a relational core that connects to the importance of human capacity to change. Sandifer (2016) co-wrote with Dr. Sue Johnson, the creator of EFT, about the compatibility of the modality with Christian couples. The basic premise of this text is that the key attachment figure for security is God, and from that basis we can love others. Conversely, the humanistic component of this modality draws concern about the axiology of EFT. The Christian response requires valuing biblically important marital factors such as sacrificial love (New International Version Bible, 1973/2011, Ephesians 5:25) and wives submitting to their husbands (New International Version Bible, 1973/2011, Ephesians 5:22), which is best understood through mutual submission (New International Version Bible, 1973/2011, Ephesians 5:21).

Connection

The connection between practice and theological integrity requires nuance and study. Faith provides the framework for all interactions, even those who hold opposing viewpoints or belief systems. The EFT model creates a standpoint where the therapist becomes a safe, temporary attachment figure, thus building a trusting relationship with the client (s). The biblically consistent view would shift the safe figure from the therapist to the Lord. To hold the tension between the theological and clinical, the theological framing of Imago Dei reminds me as a therapist that the client is made in the image of God and still impacted by universal sin, which also offers the opportunity for redemption. As a believer working with other Christians without projection and assumption, but viewing all problems through the framework of redemption and conviction over condemnation (New International Version Bible, 1973/2011, Romans 8:1). Viewing from a standpoint of wholeness also helps frame all their goals into perspective so that our work is focused on making them whole or their perception of it.

Competence

The areas of competency are often associated with clinical efficacy with the use of best practices in working with specific etiological concerns. There are several interventions that are informed by my biblical worldview, including the use of the ABC model associated with rational emotive behavior therapy, and the use of a genogram to understand the relational history of the client; additionally, the clinical skills of reframing, confrontation, and empathy are core for my work with clients, students, and supervisees. Reframing directly relates to the biblical idea of controlling our thinking patterns (New International Version Bible, 1973/2011, Romans 12:2), while the pattern of confrontation is seen through scripture (New International Version Bible, 1973/2011, Galatians 2-4). Where the clinical skill of empathy can also have biblical tenets  including understanding moments of joy and pain (New International Version Bible, 1973/2011, Romans 12:15), and the showing of mercy, kindness, and patience (New International Version Bible, 1973/2011, Colossians 3:12). These skills help me display a Christ-like attitude in serving others.

Character

Throughout the last three years, I was encouraged to maintain my identity as a therapist first, and my ability to communicate content to students grew and sharpened as personalities and content challenged me to seek a deeper understanding of andragogical principles. This reminded me of the importance of humility, remembering that the ultimate teacher and counselor is the Lord and we are just vessels (New International Version Bible, 1973/2011, John 14:26). This reminder, coupled with the words from Ephesians 6:10, “be strong in the Lord and in His mighty power” (New International Version Bible, 1973/2011, Ephesians 6:10) encouraged me that any sufficiency I have comes from the Lord, and apart from him I can do nothing (New International Version Bible, 1973/2011, John 15:4). This program has shown me that I can be a strong leader but only if I am fully dependent on the Lord.

References

Council for Accreditation of Counseling and Related Educational Programs. (2024). 2024 CACREP standards guidance document. https://www.cacrep.org/wp-content/uploads/2024/11/2024-CACREP-Standards-Guidance-Document-November-2024-update-1.pdf

Guarino, N., Oberle, D., & Staab, S. (2009). What Is an Ontology? In S. Staab & R. Studer (Eds.), Handbook on Ontologies (pp. 1–17). Springer. https://doi.org/10.1007/978-3-540-92673-3_0

Koren R, Woolley SR, Danis I, & Török S. (2022). Training therapists in emotionally focused therapy: A longitudinal and cross-sectional analysis. Journal of Marital and Family Therapy, 48(3), 709–725. (33709475). https://doi.org/10.1111/jmft.12495

Johnson, S. M., & Sanderfer, K. (2016). Created for Connection: The “Hold Me Tight” Guide for Christian Couples: seven conversations for a lifetime of love. Brown Spark.

New International Version Bible. (1973). Biblica, Inc. www.biblegateway.com

Preston, J., Trepal, H., Morgan, A., Jacques, J., Smith, J. D., & Field, T. A. (2020). Components of a High-Quality Doctoral Program in Counselor Education and Supervision. Professional Counselor, 10(4), 453–471.

Salvador, J. T. (2016). Integrated Development Model (IMD): A Systematic Review and Reflection. European Scientific Journal, ESJ, 12(19), 244. https://doi.org/10.19044/esj.2016.v12n19p244

Volf, M. (2019). Exclusion & embrace: A theological exploration of identity, otherness, and reconciliation (Revised and updated). Abingdon Press.

 ig Ideas, Real Impact.