LIBERTY UNIVERSITY JOHN W. RAWLINGS SCHOOL OF DIVINITY
Biblical Foundation for Christian Integration : A Theology of Christian Counseling
A Paper Submitted to
the Faculty of the School of Divinity
in Candidacy for the Degree of
Doctor of Education in Christian Leadership (Ed. D) Department of Christian Leadership and
Church Ministries
By
Mary Gracias
Lynchburg, Virginia
10/2022
Faith and spirituality are important aspects of what makes a person who they are and
how they think and base their decisions. Faith and spirituality do not come as easily for some
people as it does for other people. Often people seek out spiritual counsel with pastors or lay
counselors when in need; however, there are times when they are in need of a professional
counselor for greater issues that affect mental and emotional functioning. Christian integrative
counseling is an approach that combines the core tenets of Christianity and combines them
with psychological theory (Johnson, 2010). According to Johnson (2010), mental health
clinicians understand the merits of including spirituality in their assessment, treatment, and
goal setting with their clients. Furthermore, with the inclusion of spirituality, Moreira-Almeida,
Koenig, & Lucchetti (2014) suggested the client feels valued as a whole person. Other
implications for treatment will further discussed throughout this paper. The intended focus of
this paper will cover the following: 1) the impact of worldview on Christian counseling; 2)
scriptural support for the promotion of bio-psycho-social-spiritual health; 3) the soul care
movement; and 4) other faith group differences from Christian counseling or integration.
Throughout this paper, attempts will be made to emphasize the importance of integration of
faith or spirituality in professional counseling.
The Impact of Worldview on Christian Counseling
Merriam-Webster defines the term ‘worldview’ as the way one perceives or understands
their immediate world. According to Collins (1993) and Entwistle (2015), one’s worldview is
shaped by one’s belief system which is comprised of deeply held beliefs and ideas that help the
individual understand and make sense of life, shape their values, and determine their future.
Every human being has their own unique and personal worldview, including counselors and the
clients they serve. Clinton and Ohlschlager (2002) point out all clinicians operate from a
particular theoretical perspective based primarily on their worldview, which helps direct their
counseling. Collins (1993) argued the importance of the counselor being aware of their personal
worldview and how their worldview can affect the process of evaluating the client’s emotional
state, behaviors, treatment planning, application of interventions, and progress. Without this
awareness, Collins (1993) warns of the potential harm to the client and the promotion of non-
Christian ideas and values. Clinton and Ohlschlager (2002) discussed, that while the counselor
assists their clients in setting and achieving goals, such as improved mental health, the Christian
counselor’s ultimate goal is to assist the client in growing closer to the Father through Jesus
Christ (see John 14:20; Romans 12:2; Colossians 2:6-8).
Josephson and Peteet (2007) noted the term “worldview” is not necessarily exclusive to
religiously minded individuals but applies to all individuals. An individual’s worldview may be
derived from a sense of patriotism (e.g., military service or pride in one’s country), family values
(e.g., traditions, dedicated time to spend with family, mutual love and respect), and community
service (e.g., volunteerism) (Josephson & Peteet, 2007). Development of a worldview may be a
result of negative life experiences through various forms of abuse, addictions, negative religious
experiences, traumatic experiences, or involvement with unsafe people, all of which an
individual can derive meaning that influences behavior (Josephson & Peteet, 2007; Moreira-
Almeida, Koenig, & Lucchetti, 2014). Moreira-Almeida, Koenig, and Lucchetti (2014) outlined
practical guidelines for the assessment and integration of religiosity and spirituality in
counseling. These guidelines include: 1) maintaining ethical boundaries (e.g., awareness of state
and professional board code of ethics), 2) implementation of a person-centered approach (e.g.,
honoring whole the person), 3) knowledge of any countertransference issues (e.g., clinician
awareness of their worldview), 4) exploration and expression of interest in how the client’s
worldview was developed (e.g., beliefs, values, and experiences), and 5) counselor self-
disclosure when appropriate. Care and sensitivity are required when collecting religious and
spiritual information from clients; however, Moreira-Almeida, Koenig, and Lucchetti (2014)
found that through the exploration of a client’s religious and spiritual history clinicians are
communicating their interest in the whole person, not just their symptoms. It is important for
the client to feel they are valued and not damaged or broken. State licensing boards and
professional organizations (e.g., American Association of Christian Counselors, 2014; American
Counseling Association, 2014) insist that counselors are not to impose their beliefs or judgment
onto the client, but to be an instrument to show God’s grace (see John 3:17).
Scriptural Support for the Promotion of Bio-Psycho-Social-Spiritual Health
The Apostle Paul, in 1 Corinthians 12:12-31, discussed in his letter to the Corinthians the
importance of harmony and diversity in the body (i.e., people) of the church (see 1 Corinthians
12:28-31). In his letter, Paul uses the analogy of how all the different parts of the human body
are essential to the overall workings of the human body and that each part cannot tell the other
part “I don’t need you.” Quite literally, all parts of the of the human body work together for the
betterment of the individual, the physical, emotional, social, and spiritual work together to
make up the completeness of the whole person. Collins (1993) argued that the focus of
treatment cannot be on one aspect of the individual and no attention paid to the other aspects
that make up the individual.
Rogers, Skidmore, Montgomery, Reidhead, and Reidhead (2012) found evidence that
indicated the integration of spirituality in treatment was a predictor of increased perception of
improved mental and physical health (Rogers, Skidmore, Montgomery, Reidhead, & Reidhead,
2012). Many people of faith find comfort, despite the severity of their situation, from their
relationship with the Father, Son, and the Holy Spirit, in addition to engaging in activities to, not
just know about God, but to know Him and be in relationship with Him (e.g., prayer and/or fast,
praise and worship, Bible study, reflection on Scripture, service, tithing, and evangelism) (see
Philippians 2:12-13; Collins, 1993). Believers know there is more to this life than the flesh and
what is to come through Jesus Christ (John 3: 5-8; John 6:56; Romans 8:5; Galatians 6:8). Paul
states in his letter to the Corinthians that no matter that they do, “do it all for the glory of God”
(1 Corinthians 10:31).
Collins (1993) discussed how all people are affected, directly or indirectly, by sin. Sins
perpetuated on others (e.g., sexual abuse) often leaves those concerned with feelings of
unnecessary guilt, not because they did something wrong, but were made to feel they did
something wrong. Sometimes, though, people are affected by the sins they know they have
committed. These guilty feelings, carried over time, may often manifest in feelings of anxiety or
depression leading the individual to seek out assistance to work through their feelings, forgive
themselves, and accept God’s forgiveness. Often, clients find it difficult to fathom a loving God
who could forgive them, especially if they cannot forgive themselves. Collins (1993) and
Sisemore et al. (2011) noted the power of God’s grace on the believer. God’s grace is freely
given through the sacrifice of His Son, Jesus Christ, to all those who have faith in Him (John
3:16-17; Romans 3:25; Hebrews 10:10; 1 John 2:2; 1 John 4:10). This gift from God is completely
undeserving, but God loves His people that much (John 3:16). Sisemore et al. (2011) found
those clients who expressed a higher understanding of grace reported greater mental health
(Philippians 4:4-7).
Humans were meant to be social beings to provide support, friendship, caring, and love to
one another through the Holy Spirit (Collins, 1993). Jesus stated, in Matthew 22:39, “Love your
neighbor as yourself” (see also John 13:34-35; Romans 2:10; 1 Peter 3:8; 1 John 3:11). Jesus’
prayer was that the community of believers would come together as one as the Father and Son
are one (John 17:11, 21-22; Collins, 1993). Throughout the Bible, there are many references of
social gatherings and celebrations, some positive and some negative (Genesis 29:22, 40:20; 1
Chronicles 12:29; Esther 2:18; Job 31:32; Luke 5:29; John 2:1-12; John 12:2). Many people find
acceptance through the Church, which Collins (1993) described as an environment where
Christians can feel they are part of a community, feel wanted, needed, and able to trust;
however, Collins (1993) warns that there will be times when warmth and acceptance are absent
due those who pass judgment and exclude strangers as human beings are less than perfect.
Spiritual beliefs are powerful motivators in an individual’s life and drive how that individual
thinks, behaves, and lives (Josephson & Peteet, 2007). The Greatest Commandment, Jesus
stated to the Pharisees in Matthew 22:37, is to “Love the Lord your God with all your heart and
with all your soul and with all your mind.” The body of believers are called to honor God, and
embrace godly behaviors and knowledge of Jesus Christ, whether it be the consumption of food
and drink, occupational decisions, prayer, reading the Bible, or other daily activities (see 1
Corinthians 10:31; 1 Timothy 4:7-9; 2 Peter 3:8; Collins, 1993). Careful inquiry of a client’s
spirituality not only enables the clinician to have a better understanding of the client, but it also
helps the client feel valued as a person (Moreira-Almeida, Koenig, & Lucchetti, 2014).
Soul Care Movement
In their paper on soul care, Barber and Baker (2014) inquired as to who cares for the
human soul. The answer lies in Jesus Christ, who is the definitive caretaker of the soul (1 Peter
2:25; Barber & Baker, 2014). Ultimately, the goal of soul care is to have “Christ formed in us”
(Galatians 4:19) and to be conformed to His image (Romans 8:29; Barber & Baker, 2014). In
order for these things to happen, individuals must engage in activities to promote spiritual
growth and spiritual formation, a process referred to as sanctification, to include: praise and
worship, prayer, spiritual meditation, reading and meditating on Scripture, confession and
repentance of sins, and fasting, among other religious and spiritual activities (Collins, 1993).
Knowing about the Father, Son, and Holy Spirit are not good enough. Effective Christ-centered
soul care enables the believer to know about God through Jesus Christ and the power of the
resurrection (Philippians 3:10). Knowing God is achieved by allowing oneself to be led by the
Holy Spirit, discovering the light of the world (John 9:5), and taking that light out into the world
for others to see and benefit from with the end goal being eternal life (John 8:12; Barber &
Baker, 2014).
Barber and Baker (2014) and Collins (1993) described how, on the day of Pentecost, the
Holy Spirit entered the soul of believers resulting in the emergence of soul care. The community
of believers began to share their meals together, serve one another, engage in praise and
worship, and provide for those in need (Acts 2:42-47; Collins 1993). Barber and Baker (2014)
emphasized the importance of soul care for others rather than just that of the individual; going
out into the world and bringing people to the kingdom of God and by doing God’s will, as it is
stated in the Lord’s Prayer (Matthew 6:10).
Barber and Baker (2014) highlighted some of the important aspects of the soul care
movement within the church: 1) the Word being spoken to the people (i.e., believers and non-
believers); 2) coming together as a community; 3) baptism, repentance of sins, and
communion; 4) activities to promote spiritual growth (e.g., fasting, solitude, prayer); 5)
believing in a common faith; 6) caring for those who could not take care of themselves (e.g.,
those who are children, elderly, sick, poor, etc.); 7) musical praise and worship; and 8)
celebration or observances of the liturgical calendar. Barber and Baker (2014) go on to evaluate
how the modern day church is faring in the way of soul care but have found, despite holding on
to some of the ancient ways of soul care, the modern-day church is lacking. Barber and Baker
(2014) concluded there are four essential areas that need attention in the modern day church:
1) soul care of the mature believer (i.e., typically those who have a larger role in the body of
believers such as teachers and pastors, who have found themselves worn down and needing
care too); 2) attention to God’s creation and worship (i.e., appreciation for God’s creation;
Philippians 4:8; see also Ephesians 5:18-20); 3) take sin seriously (i.e., acknowledgement and
repentance of sins); 4) soul care for those less fortunate (e.g., children, elders, sick, mentally ill,
poor). For these things to change responsiveness to the call of the Holy Spirit is essential
(Barber and Baker, 2014).
