Compare and Contrast the Aca’s 5 Moral Principles (Autonomy, Nonmaleficence, Beneficence, Justice, Fidelity) with Clinton & Ohlschlager’s 7 Virtues on Co P. 248-249.

The Ameri chiffonier Counseling friendship has identified several moral article of faiths to assist in guiding their members and others evoke in the helping professions. Of these the following five will be compared and contrasted with heterogeneous biblical ethics identified by Clinton &038 Oblschalager (2002) as being septette chastitys (pp. 248-249) autonomy, nonmaleficence, beneficence, justice, and fidelity. The sevensome virtues are composed of the following accountability and truth-telling, responsibility to experience virtuoso another, fidelity to rightfulness, trustworthiness in keeping confidentiality, competent beneficence, humility in justice, and sufferability (ibid).Autonomy is defined as the freedom of clients to choose their witness focussing (Corey, G. , Corey, M. S. , &038 C completelyanan. 2007, p. 17). Nonmaleficence is the avoidance of actions which may hurt clients (ibid). Beneficence is promotion of the eudaemonia of others (p. 18). Justice refers to being fair in equal distribution of resources and address without biases of any type (ibid). Fidelity refers to one keeping their word as a professional (ibid)The virtue of accountability and truth-telling shares the similarity with the moral principle of fidelity in that both mandate being truthful in our words and promises. Above that this virtue also requires that one be held responsible to another counselor or ones pastor (Clinton &038 Oblschalager, p. 248). The virtue of the responsibility to delight one another shares with the principle of nonmaleficence the characteristic of doing others no accidental injury, yet goes beyond that to include the Spirit given gift of demonstrating love for one another (ibid).The virtue of humility in justice fundamentally mirrors the principle of justice. Both these traits should mean the counselor will never arbitrator the individual seeking help and to never discriminate in the apportionment of resources. The virtue of humility in justi ce also entails remembering to be humble in emulation of the Messiah who only sought for others to be restored to a right relation with God (p. 249). adequate beneficence is a virtue comparable to the principle of beneficence. They both are focused on the wellbeing f others and on the awareness of the counselor to be culturally competent (ibid). The virtues of trustworthiness in keeping confidentiality, fidelity to integrity and sufferability can be placed side by side with the principle of nonmaleficence since they all entail the mandate of not allowing the client to suffer any harm due to the counselors words or actions. Fidelity to integrity also entails the counselors personal integrity as needing to go with his professional integrity (Clinton &038 Oblschalager, p. 248).Ultimately, the clients we encounter as Christian counselors do excite autonomy to choose this principle and go in whatever direction they choose to go. Nevertheless, this is not a shared characteristic with an y of the seven virtues. In our practice we are to recognize that God has moral absolutes and a perfect way in which God has chosen for us to whirl (Clinton &038 Oblschalager, p. 246). To utilize the seven virtues we must remember that doing good, telling truth, loving one another, and the rest of the virtues all point directly towards our creator.Therefore, although our clients may choose to force out our godly counsel, we are in debt to them and our vows of service to God to inform them and get on them to cease from sinful behaviors and to turn those behaviors around to reflect behaviors demonstrated . References Clinton, T. , &038 Ohlschlager, G. (Eds. ). (2002). Competent Christian Counseling Foundations and Practice of Compassionate Soul Care. Colorado Springs, CO WaterBrook Press. Corey, G. , Corey, M. S. , &038 Callanan, P. (2007). Issues and Ethics in the Helping Professions (7th ed. ). Belmont, CA Brooks/Cole