Integrating Pastoral and Clinical Identities: A Narrative Inquiry of Pastoral Counselors

Abstract

Narrative inquiry methodology was used to understand the lived experiences of two ordained pastoral counselors who obtained licensure as clinical mental health professionals, particularly in terms of their identity development and integration of pastoral and clinical identities. Data analysis from semi-structured interviews revealed rich experiences with five themes: the journey; God’s call; self and identity; the role of mentors; and relationships. Implications for research and practice associated with pastoral counseling and counselor education are discussed.

Keywords

Narrative inquiry pastoral counseling pastoral identity clinical identity identity development

Introduction

The importance of addressing spirituality and religion seems to be essential with 89% of Americans believing in God (Newport, 2016). There is a need for clinical mental health professionals to integrate clients’ spirituality and religion into their treatment plans. Clients state “that such integration helps the healing process” (Oxhandler & Pargament, 2014, p. 271). Ordained pastoral counselors who obtain licensure as clinical mental health professionals seem well-positioned to meet this vital need. These professionals play a major role in the lives, marriages, and relationships of deeply distressed individuals, couples, and families who struggle with pressing issues.

In order for pastoral counselors to be able to provide this unique type of care, the integration of pastoral and clinical identities seems to be a key component in their professional identity development. Although it is not uncommon for pastoral counselors to pursue licensure as clinical mental health professionals (Norton & Soloski, 2015; O’Connor & Meakes, 2008; Townsend, 2011), little is known about how the integration of these two identities plays out for the individuals who make that choice. Gaining insights about how identity formation occurs in this context may be useful in informing training and professional development for counselors-in-training, practicing pastoral counselors, and counselor educators. This training and professional development in identity formation seems to have great potential to not only benefit pastoral counselors, but ultimately the distressed clients in their care.

Purpose of the Study

The purpose of this narrative inquiry was to understand the lived experiences of ordained pastoral counselors who pursue licensure as clinical mental health professionals, particularly in terms of their identity development and the integration of their pastoral and clinical identities. A review of the literature revealed that little is known about this integration for pastoral counselors, yet much is known about the identity development for professional counselors that provides a foundation for gaining a better understanding of this phenomenon. There is an emerging emphasis on teaching theological integration in counseling courses for counselors-in-training (Garzon, Hall, & Ripley, 2014). However, these teaching strategies do not seem to address identity development and are not specifically targeting ordained pastoral counselors.

Research aimed at understanding the integration of pastoral and clinical identities seems critical for counselors-in-training, practicing pastoral counselors, and counselor educators. This understanding may provide assistance for pastoral counselors as they navigate professional identity throughout their careers. This understanding may also serve to provide counselor educators with information on how to better serve pastoral counselors-in-training.

Research Questions

This study was guided by two research questions, based on the experiences of ordained pastoral counselors who are clinical mental health professionals, in order to meet the critical need for understanding this phenomenon:

What are the stories of ordained pastoral counselors who obtained licensure as clinical mental health professionals?

What experiences contributed to the integration of pastoral and clinical identities?

Literature Review

Professional identity formation of new and seasoned counselors seems well-researched and established (Gibson, Dollarhide, & Moss, 2010; Jorgensen & Duncan, 2015; Moss, Gibson, & Dollarhide, 2014; Rønnestad & Skovholt, 2003). Researchers have developed instruments to measure the identity development process of professional counselors (Calley & Hawley, 2008; Council for Accreditation of Counseling & Related Educational Programs, 2016; Mellin, Hunt, & Nichols, 2011; Woo, Henfield, & Choi, 2014). The research on professional identity formation of new and seasoned counselors provided an understanding for the facilitation of the identity formation process. However, complementary research focused on understanding the professional identity development of pastoral counselors who integrate both pastoral and clinical identities seem scant. Townsend identified a research vacuum in the field of pastoral counseling “that ensures that the field will remain permanently stalled in both ecclesiastical and public contexts” (Townsend, 2011, p. 2). Townsend continued to describe how pastoral counseling literature includes few empirical articles. Over half of those articles contained methodological flaws. He also identified a complete lack of programmatic research. This research vacuum seems to extend into the identity development of ordained pastoral counselors who obtain licensure as clinical mental health professionals.

Research described how counselor identity evolves. This understanding showed how counselor identity development takes place in transformational tasks. These tasks are defined as those which “describe the work counselors must accomplish at each stage of their professional life span” (Moss et al., 2014, p. 4). Professional counselor identity evolves from the definition of counseling, the responsibility for professional growth, and the transformation into a systemic identity within the counseling profession (Gibson et al., 2010). Counselors already practicing in the field continue their professional identity evolution beyond their initial training through the transformational tasks of idealism toward realism, burnout toward rejuvenation, and compartmentalization toward congruency (Moss et al., 2014). These transformational tasks provide a roadmap to guide the professional identity development of counselors from their initial training throughout their professional careers. This understanding also serves to provide counselor educators with information about how to better serve counselors-in-training in their professional identity development.

Research directed toward the development of the professional identity of pastoral counselors through the theological integration of their pastoral and clinical identities is limited. Muse provided examples of supervision and “several learning points that are critical to theological integration” with U.S. Army Family Life Chaplains (Muse, 2004, p. 309). However, these learning points did not address an understanding of professional identity development related to the integration of pastoral and clinical identities. Townsend (2011) used a grounded theory study to address how pastoral counselors perceive their work and in doing so, found identity as a central category with four clear properties that related identity to calling, pastoral attitude, bridging psychology and spirituality, and anchored in personal faith traditions. Although addressing identity, Townsend’s theoretical model seemed to focus on the complexity of the pastoral counselors’ perception of their identity and less on understanding the lived experiences of those who integrated their pastoral and clinical identities. An understanding of this integration of pastoral and clinical identities seems non-existent.

This understanding can be generated by directing research towards the lived experiences of ordained pastoral counselors who obtained licensure as clinical mental health professionals. Understanding these lived experiences may provide assistance for pastoral counselors as they navigate professional identity throughout their careers. Counselor educators may also benefit from this information in order to better serve pastoral counselors-in-training.

Methodology

Because existing research on understanding the integration of pastoral and clinical identities seems inadequate, a narrative inquiry design is appropriate as it may yield new insight in understanding this phenomenon. The focus of narrative research is to capture the detailed stories of one or two individuals in order to understand their experience in the context of how these stories are lived and told (Clandinin & Connelly, 2000; Creswell & Poth, 2018). Placing stories at the center of the study further supports the use of a narrative inquiry methodology where the collection of stories is central. Narrative inquiry “is collaboration between research and participants, over time, in a place or series of places, and in social interactions with milieus” (Clandinin & Connelly, 2000, p. 17). Narrative inquiry is strongly influenced by John Dewey and his view that experience and learning are linked (Dewey, 1938). Specifically, learning through experience is linked to the continuity of experiences where one experience leads to another and so on. These lived experiences of individuals are best understood through personal and social contexts. Individuals who integrate two identities have lived experiences and stories directly related to this integration. This study places these stories as central versus a side note or unintended finding. An Institutional Review Board (IRB) application was submitted and approved.

Sample Selection

This study used intensity sampling as described by Patton to identify “intensity-rich cases that manifest the phenomenon intensely, but not extremely” (Patton, 2002, p. 243). The researcher contacted a director of a pastoral counseling center and provided the criteria for participation. The director was asked to nominate possible participants for the study from the professional organizations the director was involved in. The center director’s professional position afforded the opportunity to interact with the community of individuals who are both ordained pastoral counselors and licensed clinical mental health professionals. Participants were recruited from these nominations. Participants agreed to participate through signing an informed consent that highlighted the study’s purpose, procedures, risks and benefits, confidentiality, the use of pseudonyms, and contact information for the researcher and IRB. The study focused on two participants’ lived experiences as ordained pastoral counselors who obtained licensure as clinical mental health professionals. Both participants were White males in their 50s living in a southeastern state in the U.S. They were both ordained through Protestant denominations. Both participants were actively seeing clients through a combination of a pastoral counseling center, private practice, or parish community.

Data Collection

Semi-structured interviews were conducted with each participant with questions aimed at understanding their professional identity development as ordained pastoral counselors and licensed clinical mental health professionals. An interview protocol was used in order to provide consistency for data collection, and questions were read verbatim. Interviews were digitally audiotaped and transcribed by the researcher. Identifying information was not kept in the transcript, and pseudonyms were assigned to each participant. Field notes were kept in order to record conceptualization and thoughts during data collection. These notes included observational notes that described the actual events taking place.

Data Analysis

The researcher conducted data analysis using Riesmann’s (2008) thematic approach where analysis is focused on the content of the data collected, how the content unfolds, and how the content brings understanding to lived experiences. Clandinin and Connelly’s (2000) three-dimensional inquiry space made up of spatial, temporal, and social–personal dimensions also guided data analysis. Participants’ stories were set in the spatial dimension of pastoral ministry and clinical practice, the temporal dimension of the timeframe of pastoral and clinical identity integration, and the social–personal dimension of interactions with colleagues, friends, mentors, and instructors during identity integration.

Data analysis included initial coding followed by code revisions and final coding revealing themes. Initial coding revealed 43 codes. Code revisions and final coding produced 35 codes. These codes were developed and organized into five themes: the journey; God’s call; self and identity; the role of mentors; and relationships.

Validity and Reliability

The trustworthiness and credibility of this study were established through multiple methods consistent with Creswell and Poth (2018) and included member checking, peer review, and reflexivity. Member checking was used when participants reviewed and responded to the transcripts of their interviews. Peer review was used throughout the coding process in order to provide an external check as concepts emerged. The researcher also clarified bias and engaged in reflexivity as described in the positionality statement.

Positionality Statement

My journey to the topic of how pastoral counselors theologically integrate their pastoral identity with their clinical mental health training provided me with an opportunity to reflect. This reflection allowed me to explore how my background informs my motivations and my investments in this project. My motivations and investments in this project include: (1) my identities as a pastoral counselor and licensed marriage and family therapist; (2) my lived experience integrating these identities; and (3) my desire for a deeper understanding of this integration experience. This reflection also allowed me to identify how my role as a researcher impacts my research. My insider status as an ordained pastoral counselor and licensed therapist impacts this study. My insider status provided me with my access to participants, information, and a familiarity with this community. I also realized how my motivation and desired outcome impacts the theoretical lens through which I approach this project. Overall, awareness of my positionality provided an ethical foundation upon which to engage in the research process.

Findings

The reflections of the participants revealed rich experiences in how they navigated the integration of their pastoral and clinical identities. Findings were based on the themes that emerged during data analysis. These themes were: the journey; God’s call; self and identity; the role of mentors; and relationships.

The Journey

Each participant pinpointed an overarching experience, or journey, in their identity integration process. The journey seemed to be a theme present, and connected to, the other four themes of God’s call self and identity the role of mentors relationships. James described himself as a “Christian, husband, father, pastor, priest, and prophet.” The description of his journey began in reference to formal processes he participated in:

It’s been a part of my education from seminary. Although clinical, certainly some of the pastoral counseling classes that I was taught were under the supervision of someone who was a licensed clinical practitioner, and then, really clinical pastoral education, which isn’t mental health you know, but it’s a credentialing process for pastoral counseling.

George described himself as someone who was on a completely different career path unrelated to pastoral or clinical counseling. However, once he changed career paths George’s experience was similar to James’ in that formal education seemed to launch his integration of pastoral and clinical identities:

There was a book that we read in seminary. It was required reading. Christ and Culture by H. Richard Niebuhr … And that book helped me do a couple things; really get an appreciation of the paradigm from which I function as far as the relationship between the divine and humanity. But, it also affords me the ability to not be judgmental when someone is functioning from a paradigm that is not mine. So, the paradigm that I function from is a Christ and culture model – meaning that the divine is all-powerful, is all-knowing, but yet created the environment. So, in its purest form culture, or the environment, is holy. Now, with misuse, abuse, culture and the creation has been marred. But, it’s not, at its core, antithetical to what is divine. So, it is redeemable in total from the paradigm. So, the integration of the science or art of therapy and the theology of pastoral care to me is one in the same.

As George traveled along on his journey he described this journey of identity integration with the metaphor of a pendulum:

I’ve always looked for patterns and the way things connect and that sort of thing. So, it made sense to me to integrate the two and not be one or the other. Now, the journey there I think the pendulum swings during that journey. You know, I think it’s very much the rarity for someone to fall into integrating the two right away. My guess is everyone swings to the religious side and maybe swings back to the clinical side, but then eventually they find an equilibrium. Alright, so, I think I’ve found an equilibrium.

The journey James and George experienced not only seemed to be overarching, but it also seemed to be directly connected to God’s call.

God’s Call

God’s call emerged from the data as the impetus, motivation, and energy for the journey. However, this call also seemed to be met initially with resistance from both James and George. The impetus for the journey for George came from a specific experience:

Now, I mean I grew up in the church, but sort of fell away as a young adult, and in my tradition, I was what would be called an “EC” Easter/Christmas, you know I’d show up for the big days, and all the kids were all baptized, but I really wasn’t following on a daily basis. It wasn’t a part of who I was at the time, but I noticed that my prayer life increased and deepened … I verbalized, “God how could you let me get like this?” I mean the hair stood up on the back of my neck. I just felt, got a chill all over. It wasn’t, I mean it wasn’t a fearful thing, but it was, “What did I just do?” So, I got real still, kind of gave an apology to God under my breath … So, I sat on this fallen log … got prayerful, just got real still. And the still small voice that came was, “This isn’t where you’re supposed to be.”

James also pointed to a specific point when his journey began. He simply stated, “I was called by God.” However, for both James and George God’s call was initially met with some resistance. James stated, “I tried to avoid the call to the pastorate for a long time.” George stated, “I ran from it … . I look at that religiously as my wilderness experience.” Yet in George’s wilderness experience he felt pursued by this call as God placed others in his life. After describing experiences where George was routinely involved in helping others he recalls a pointed question from a pastor:

She says, well, have you ever thought about, you know, being a minister? Pastor, I think she said. And I said, oh no, you know, I can’t do it, you know. I can’t do that. Well, from that point on it always gnawed at me in the back of my head that that was what I was supposed to do.

James described a similar outcome where he concluded he was doing what God had called him to do, “in that discernment process it would always seem to come back clear, has continued to come back clearly that yes this is where you belong.” God’s call seemed to be the impetus and motivation for the journey for both James and George.

Self and Identity

As James and George traveled on their journey of integrating their pastoral and clinical identities, the theme of self and identity emerged. Throughout the journey, each seemed to describe his experience through the lens of reflecting on self and identity.

James located and described his identity through his calling as a pastor and how this calling manifested itself practically:

The three core elements: preach, teach, and minister the sacraments … what I understand my own secure base … is that of the sacraments. Sacraments are commanded by Christ, they use an earthly element, and they contain with it a promise of, the promise of God. So, that’s the core of living in the sacraments.

James reflected on how his pastoral ministry helped to locate and describe his clinical identity:

My primary practice comes out of my understanding of priest, pastor, call. That the practice of mental health counseling is about relationship, healthy relationship, and though I may not talk about God at all in the practice it is certainly behind all that I am.

George also reflected on self and identity in this way:

What's rewarding is that I can sit in the room and identify myself as a man of God, a clergy person, I don’t need to trot that horse out. I don’t need to tell the client, “Well, I happen to be an ordained person.” You know, my ordination is ontological not verbal. I am who I am regardless of whether I tell you or not. So, I can sit with someone and be prayerful and work with them through loss, through a tough place in a marriage, whatever, and they have an insight or they report that they had an insight during the week from our last time and things are better now or whatever the case may be. And I can attribute that to God. So, I view being a clinical counselor as a ministry. It’s me doing what it is using the gifts that have been given to me by God in a capacity. And, just because it’s not couched in that language, and just because I don’t walk into the room wearing a God t-shirt doesn’t mean it’s not that.

The theme of self and identity directly impacted George’s and James’ identity integration journey. The theme of the role of mentors seemed an essential part of the journey as well.

The Role of Mentors

Each participant identified and described how key individuals mentored them through the journey of integrating their pastoral and clinical identities. The theme of the role of mentors seemed to evidence itself through mentors realizing potential, purpose, value in ministry, and finding God in the journey. George was a logistics manager and early in his journey a mentor pointed out his potential:

I had a chair next to my desk. I called it my social chair. And, people would come by and sit down and chit chat about this, that, and the other. Well, this one particular evening … she saw the light underneath my door. So, she came in and sat down in my social chair, and basically just unloaded. You know, with hurt, and frustration, and so forth. Well, then she leaves, and I let her know that there was somebody else in the room, and she was okay with it. And, once she leaves the chaplain kind of peeks up over top of the computer monitor and says, “Does that happen often?” And I said, “Well, yeah.” I explained the social chair thing, and she says, “Well, have you ever thought about, you know, being a minister?”

James’ mentors seemed to connect him to his purpose and value in life through effectively listening to him throughout his journey:

There was a sense that they cared about me, or even if they didn’t care about me that they pointed to God, God’s love for me. God’s love gives hope, gives strength, gives courage. God loves me and understands who I am, are, what I’m made to be, my purpose, my value in life.

George described how his mentors were key for him in his journey as well:

How was he instrumental? By validating my ministry in the counseling room. He came when we graduated … and celebrated that as a strong ministry skill set. That’s not, it’s a both/and. It’s not somehow detracting from the state licensure, but it’s also realizing it is a ministry.

George also pointed out that the role of mentors allowed for him to find God in this journey as well, “Sitting one-on-one, it was interesting to share our journeys and our struggles and to find, find God in the midst of all that.” The role of mentors was a key theme. Closely related to this theme emerged the theme of relationships.

Relationships

Throughout the journey the theme of relationships seemed to shape one of the main priorities of both George’s and James’ experience. George’s description of why he established his “social chair” seems to show how the theme of relationships was connected to his identity, “I missed the interaction … so I had a chair next to my desk. I called it my social chair, and people would come by and sit down and chit chat about this, that, and the other.”

James pointed out that relationships seem central for those who seek him out for help, “I get calls all the time from … who are struggling in relationships, human relationships, as much, but certainly the human relationships have some parallels to their relationship to God.”

George also described the impact relationships had in his journey and how they impacted his identity:

I was very much a rule follower. You know, this is the way it was, and I went into parish work. But in the 16 years from life events and from sitting with people in a counseling setting, or walking the journey, whatever metaphor you want to use, that really the rules don’t, rules are there to keep us all sane, but really the important thing is relationship. I am one who values relationships.

Prioritizing relationships seemed to shape the identity integration journey as this theme seemed to connect directly to what was most important to George and James.

Discussion

This narrative inquiry focused on meeting the critical need for understanding the lived experiences of ordained pastors who integrated their pastoral and clinical identities. Their stories and experiences contributed to this understanding and revealed rich experiences. Their stories seemed to be best understood through the theme of the journey that served as an overarching narrative of their experience. The experiences present in their overarching story emerged in the themes of God’s call, self and identity, the role of mentors, and relationships.

These findings seem consistent with Townsend’s (2011) findings that found identity as a central category with four clear properties. These properties connected identity to calling, pastoral attitude, bridging psychology and spirituality, and anchored in personal faith traditions.

Specifically, the themes of God’s call, and self and identity seem most consistent with Townsend’s properties.

The findings also seem consistent with the transformational tasks associated with the Gibson et al. (2010) study and the Moss et al. (2014) study on how counselor professional identity evolves for novice and practicing professional counselors. These transformational tasks helped provide a roadmap for professional counselors navigating professional identity development. Although, not defined as transformational tasks, the themes of this study certainly provide a roadmap for identity transformation.

These findings also seem consistent with Muse’s (2004) recommendations for facilitating theological integration of pastoral identity and clinical practice. Muse pointed out that “addressing identity such as personal and professional integration and self–other representations related to the intersection between pastoral vocation and self-worth are a vital part of pastoral and clinical integration” (Muse, 2004, p. 313). George’s and James’ experiences connected to the theme of self and identity seem to address identity that is consistent with Muse’s recommendation. There seemed to be a strong connection in how their self and identity were expressed through how pastoral ministry helped to locate and describe their clinical identities. The theme of the role of mentors also seems in line with Muse’s recommendation. George’s and James’ mentors realized their potential, purpose, and value in a way that seemed to be related to Muse’s recommendation associated with the intersection between pastoral vocation and self-worth.

The theme of the journey also seems consistent with Muse in that his program of consultation and supervision “facilitates Chaplains overcoming dichotomous thinking and beginning to see the clinical in the theological and the theological in the clinical in a more seamless way” (Muse, 2004, p. 316). Overcoming dichotomous thinking and seamless integration seemed present in George’s and James’ experience. The journey seemed to describe George and James overcoming dichotomous thinking through formal education and wrestling with identity integration. Specifically, George stated, “the integration of the science or art of therapy and the theology of pastoral care to me is one in the same.” George’s metaphor of the pendulum also described his identity integration, “My guess is everyone swings to the religious side and maybe swings back to the clinical side, but then eventually they find an equilibrium. Alright, so, I think I’ve found an equilibrium.”

The College of Pastoral Supervision and Psychotherapy (CPSP) also seems to promote an environment consistent with the findings. The CPSP is a theological organization seeking to assist and foster the journey of spiritual pilgrims through a community of authentic and genuine relationships (College of Pastoral Supervision and Psychotherapy, 2018). The themes of the journey, God’s call self and identity the role of mentors relationships all seem to be present in CPSP’s mission where the emphasis seems to be placed on people and their spiritual journey and not in the structure and hierarchy of the organization itself.

The findings seem divergent from the related literature when God’s call is considered. God’s call seems to be the impetus, motivation, and energy for the journey. However, this theme also seemed to carry with it the weight of divine purpose for the lives of those called. This was evidenced in the discernment process, and resistance, described by both participants in their identity integration journey. Perhaps further research is needed related to how the weight of God’s call specifically impacts the journey related to understanding discernment and resistance experiences. Perhaps discernment and resistance may be related to George’s metaphor of the pendulum where the journey takes one back-and-forth between the pastoral and clinical identities.

Implications for Research and Practice

Implications for research and practice seem essential in the field of pastoral counseling where Townsend (2011) identified a research vacuum evidenced by few empirical articles, methodological flaws, and a lack of programmatic research. The programmatic approach found in counselor professional identity development literature could serve as a guide to filling this research vacuum (Calley & Hawley, 2008; Council for Accreditation of Counseling & Related Educational Programs, 2016; Gibson et al., 2010; Jorgensen & Duncan, 2015; Mellin et al., 2011; Moss et al., 2014; Rønnestad & Skovholt, 2003; Woo et al., 2014). Perhaps this narrative inquiry can serve as a launching point for future studies aimed at filling the research vacuum and serve as a call for programmatic research related to pastoral counseling identity development.

These findings may provide assistance to pastoral counselors as they navigate identity development throughout their careers as they live in both the pastoral and clinical helping professions. Novice and practicing pastoral counselors may benefit from exploring the themes associated with this study. the journey, God’s call self and identity the role of mentors relationships may provide a foundation for developing a roadmap for pastoral counselors who obtain licensure as clinical mental health professionals. These themes may serve as guideposts, or key stopping points, along the journey for those seeking to integrate pastoral and clinical identities. They may also serve as key areas to explore in the identity integration process.

These findings may also serve to provide counselor educators with information on how to better serve pastoral counselors-in-training as they begin their identity integration process. Counselor educators who train pastoral counselors may also benefit from including opportunities in their training programs that facilitate dialogue along these themes with their students.

Limitations

The number and diversity of participants in this study may both serve as limitations to the study. Although, two participants are appropriate for a narrative inquiry this may also serve as a limitation to the generalizability of the findings. The diversity of the participants may also present a limitation of the study but may also reflect a lack of diversity in the field and region. Both participants were White, male, Protestants in their 50s living in a southeastern state. This also may lead to a limitation concerning perspectives from other faith traditions. Since the participants identified as Christian other faith perspectives were not addressed. Further research is needed that includes more diverse participants. Funding for the study was a limitation of this study as well. The lack of funding kept the researchers involved in this study to just one researcher.

Conclusion

The focus of this study was to understand the lived experiences of identity development and integration of ordained pastoral counselors who pursue licensure as clinical mental health professionals. The findings of this study provided an understanding of the stories and experiences of two ordained pastoral counselors in their identity integration process. The reflections of the participants revealed rich experiences in how they navigated the integration of their pastoral and clinical identities. The themes that emerged were the journey, God’s call self and identity the role of mentors relationships.

These findings may be useful in the training and professional development of counselors-in-training and practicing pastoral counselors. Counselor educators may also benefit as they are involved with these populations as well. A better understanding of pastoral identity development seems to have great potential to not only benefit pastoral counselors, but ultimately the distressed clients in their care.

Footnotes

Declaration of Conflicting Interests

The views presented are those of the author and do not necessarily represent the views of the United States Army, the Department of Defense, or its components.

Funding

The authors received no financial support for the research, authorship, and/or publication of this article.

Gregory J. Cheney is an Army Family Life Chaplain providing training in pastoral counseling for chaplains. He is a Licensed Marriage & Family Therapist, Licensed Professional Counselor Associate, and an American Association for Marriage & Family Therapy Approved Supervisor. He is also an International Centre for Excellence in Emotionally Focused Therapy (ICEEFT) certified Emotionally Focused Therapist and Supervisor. As a doctoral student, he studies Counseling and Counselor Education at North Carolina State University.

References

Calley

N. G.

Hawley

L. D.

(2008) The professional identity of counselor educators. The Clinical Supervisor 27(1): 3–16.

Clandinin

D. J.

Connelly

F. M.

(2000) Narrative inquiry: Experience and story in qualitative research, San Francisco, CA: Jossey-Bass.

College of Pastoral Supervision and Psychotherapy. (2018). The covenant of the college of pastoral supervision and psychotherapy. Retrieved from http://www.cpsp.org/covenant.

Council for Accreditation of Counseling & Related Educational Programs. (2016). 2016 standards. Retrieved from http://www.cacrep.org/wp-content/uploads/2017/08/2016-Standards-with-citations.pdf.

Creswell

J. W.

Poth

(2018) Qualitative inquiry and research design: Choosing among five approaches, 4th edition. Thousand Oaks, CA: SAGE Publications.

Dewey

(1938) Experience and education, New York, NY: Simon & Schuster.

Garzon

F. L.

Hall

M. E. L.

Ripley

J. S.

(2014) Teaching Christian integration in psychology and counseling courses. Journal of Psychology and Theology 42(2): 131–135.

Gibson

D. M.

Dollarhide

C. T.

Moss

J. M.

(2010) Professional identity development: A grounded theory of transformational tasks of new counselors. Counselor Education and Supervision 50(1): 21–38.

Jorgensen

M. F.

Duncan

(2015) A grounded theory of master’s-level counselor research identity. Counselor Education and Supervision 54(1): 17–31.

10.

Mellin

E. A.

Hunt

Nichols

L. M.

(2011) Counselor professional identity: Findings and implications for counseling and interprofessional collaboration. Journal of Counseling & Development 89(2): 140–147.

11.

Moss

J. M.

Gibson

D. M.

Dollarhide

C. T.

(2014) Professional identity development: A grounded theory of transformational tasks of counselors. Journal of Counseling & Development 92(1): 3–12.

12.

Muse

(2004) Chaplain, soldier, counselor, pilgrim. Journal of Pastoral Care & Counseling 58(4): 307–317.

13.

Newport

(2016) Most Americans still believe in God. Gallup. June 29, 2016. Retrieved from http://news.gallup.com/poll/193271/americans-believe-god.aspx.

14.

Norton

A. M.

Soloski

K. L.

(2015) Officer, chaplain, therapist: A feminist perspective on the challenges of supervising US Army chaplain-therapists. Journal of Feminist Family Therapy 27(1): 21–39.

15.

O’Connor

T. S. J.

Meakes

(2008) A Canadian qualitative study on theological reflection in pastoral care and counseling: Importance to identity and conversation partners. Journal of Spirituality in Mental Health 10(1): 19–34.

16.

Oxhandler

H. K.

Pargament

K. I.

(2014) Social work practitioners’ integration of clients’ religion and spirituality in practice: A literature review. Social Work 59(3): 271–279.

17.

Patton

M. Q.

(2002) Qualitative evaluation & research methods, 3rd edition. Thousand Oaks, CA: SAGE Publications.

18.

Riessman

C. K.

(2008) Narrative methods for the human sciences, Thousand Oaks, CA: SAGE Publications.

19.

Rønnestad

M. H.

Skovholt

T. M.

(2003) The journey of the counselor and therapist: Research findings and perspectives on professional development. Journal of Career Development 30(1): 5–44.

20.

Townsend

L. L.

(2011) Research report: A grounded theory description of pastoral counseling. Journal of Pastoral Care & Counseling 65(3): 1–15.

21.

Woo

Henfield

M. S.

Choi

(2014) Developing a unified professional identity in counseling: A review of the literature. Journal of Counselor Leadership and Advocacy 1(1): 1–15.