LIBERTY UNIVERSITY JOHN W. RAWLINGS SCHOOL OF DIVINITY
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
Christian Counseling
Christian counseling is a broad category of emotional and relationship support that draws
on the principles of Christianity to help clients cope with challenges. Because religious faith can
play a significant role in an individual’s life, many prospective therapy clients who identify as
Christian feel more comfortable seeing a counselor who shares their beliefs or who is at least
prepared to discuss their faith openly and without judgment.
Not all Christian counselors are licensed therapists, however, and while some incorporate
evidence-based psychological principles into their practice, others do not. Research on Christian
counseling is sparse; however, some studies have suggested that therapeutic approaches that
deliberately incorporate religious and spiritual elements can be helpful in the treatment of
common mental health challenges, though not necessarily more helpful than secular
approaches.
Contents
When It’s Used
What to Expect
How It Works
What to Look for in a Christian Counselor
When It’s Used
The term “Christian counseling” can be used to refer to a number of approaches. According
to an explanatory paper published in the journal Professional Psychology: Research and
Practice, these may include:
1. Biblical counseling: Biblical counselors rely exclusively (or nearly so) on the teachings of
the Bible, rather than on researched psychological principles; some may view modern
psychology as corrupting or dangerous. Very few credentialed psychologists identify as biblical
counselors.
2. Pastoral counseling: Pastoral counseling typically refers to a priest or other church
leader offering advice and guidance to members of their parish. While some pastoral
counselors exclusively hold theological credentials, many also have degrees in mental health
fields and may be likely to incorporate evidence-based psychology into their practice.
3. Christian psychology: Many professional psychologists who identify as Christian choose
to bring their faith into their work, along with evidence-based psychological practices. These
practitioners, many of whom also see clients who are not Christian, are sometimes referred to
as integrationists. When working with Christian clients, they may discuss the applicability of
biblical principles or how a client’s religious values can guide them through challenges.
Like other clients, individuals who identify as Christian may seek help for a range of
challenges—including mental health conditions like depression and anxiety, relationship
problems or marital discord, or non-clinical issues such as grief or anger. Christian counselors,
like other practitioners, may treat both children and adults.
What to Expect
Christian psychologists—that is, licensed clinicians who integrate their Christianity into
their practice—will typically also make use of other therapeutic modalities, such as CBT,
psychodynamic therapy, or trauma-informed therapy. While employing cognitive-behavioral
techniques, for example, a Christian therapist may also encourage discussion of Christian values
and the role they might play in addressing the client’s challenges, work through any questions
or contradictions the client sees in their faith, or help them uncover strategies to better express
their faith or integrate it into their daily life.
In some cases, therapist and client may directly discuss biblical verses or parables, or other
aspects of Christian teachings. Clients who begin therapy with specific problems they hope to
solve—such as a marital dispute or a parenting challenge—might receive guidance or advice
that is based specifically on the teachings of the Bible. Client and therapist may not share the
same denomination; however, any ethical therapist will respect the client’s religious beliefs
without trying to change them (excluding beliefs that are harmful to the self or others).
Similarly, ethical Christian psychologists will not attempt to proselytize or convince non-
Christian clients to conform to their beliefs, although they may choose to mention their faith if
it is relevant to a discussion.
Other kinds of Christian counseling, particularly those in which the practitioner is not a
licensed therapist, may not follow a traditional therapeutic structure. Biblical counselors, in
particular, are less likely to rely on evidence-based psychological techniques. Instead, they may
encourage prayer, the reading or memorization of Bible verses, or other exclusively faith-based
approaches to help clients resolve issues. Some biblical counselors believe that mental health
or interpersonal problems are rooted in sin, and may approach a client’s challenges from that
angle.
Integrating religion and spirituality with evidence-based therapeutic approaches is often
thought to be beneficial for the client, as it allows them to bring their “whole self” into the
therapy room and develop coping strategies that make sense for their personal beliefs.
However, the efficacy of other kinds of Christian counseling can vary widely. While anecdotal
evidence suggests that some people who seek biblical or pastoral counseling find the practice
beneficial for their emotional and spiritual well-being, others report it to be less so. In some
cases, clients who have bad experiences may become disillusioned with their faith.
How It Works
Many people identify as somewhat or strongly religious. Thus, someone's emotional or
psychological well-being can be closely intertwined with their faith. Religion can have a positive
effect on individuals’ lives, offering a source of meaning, creating a sense of community, or
encouraging values like forgiveness and compassion. Effective Christian psychologists can draw
on these principles over the course of psychotherapy, using them to help clients identify the
values that are most important to them and use their faith to bolster their well-being. On the
other hand, many religious people struggle with their faith and may even come to feel that this
struggle is contributing to their emotional or interpersonal challenges; an effective Christian
counselor can help them navigate these questions and better understand the place religion has
in their life.
What to Look for in a Christian Counselor
As with other kinds of therapy, a strong therapeutic alliance between client and counselor
is a key component of success. Thus, asking questions about the counselor’s training and
experience, their preferred therapeutic modalities, and their strategies for integrating religion
into therapy can help prospective clients identify counselors with whom they can work most
effectively. Christian individuals who attend church may find it helpful to ask clergy members
for a recommendation, as they may be familiar with licensed therapists in the area who work
with Christian clients.
Although some people find biblical or pastoral counselors to be a helpful resource, it’s
important to keep in mind that they may not be formally trained in psychology. Clients who are
seeking help for a specific mental health challenge, in particular, will likely wish to ensure that
their counselor is a licensed clinician. Some Christian counselors, especially those who identify
as biblical counselors, may not be supportive of homosexuality, transgender or nonbinary
identities, or other forms of sexual or gender expression, so clients who identify as LGBTQ+
should take steps to ensure a counselor will be accepting of their sexual orientation or gender
identity.
References
McMinn, M. R., Staley, R. C., Webb, K. C., & Seegobin, W. (2010). Just what is Christian
counseling anyway? Professional Psychology: Research and Practice, 41(5), 391–
397. https://doi.org/10.1037/a0018584
Hook, J.N., Worthington, E.L., Jr., Davis, D.E., Jennings, D.J., II, Gartner, A.L. and Hook, J.P.
(2010), Empirically supported religious and spiritual therapies. J. Clin. Psychol., 66: 46-
72. https://doi.org/10.1002/jclp.20626
