LIBERTY UNIVERSITY JOHN W. RAWLINGS SCHOOL OF DIVINITY
Content of the Biblical Psychotherapeutic Integration Model (BPIM)
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
Content of the Biblical Psychotherapeutic Integration Model (BPIM)
The model prepared and presented in this paper is the Biblical Psychotherapeutic
Integration Model (BPIM). This model features elements, principles, interventions, techniques,
and other essential components that can be appropriately molded into a faith integration
model that can be utilized in the work counselors do with their clients. Key areas that will be
covered in the following sections include: truth/epistemology; model of mankind and the
structure of personality; theory of motivation; interdisciplinary field influence; examination of
positive physical, social, psychological, and spiritual health; explanation of how illness is
defined; explanation of how recovery is defined; and counseling techniques and the role of the
counselor.
Truth/ Epistemology
Knowing where truth and knowledge are derived are important aspects for a counselor in
understanding worldview. Merriam-Webster (n.d.) described ‘truth’ as fidelity, fact, certainty,
belief that is accepted as true, and God (in Christian science). ‘Knowledge’ is described as the
condition of knowing something through experience or association, and the condition of
acquiring truth or fact through reasoning (Merriam-Webster, n.d.). Epistemology is described as
a method of discernment used to differentiate opinion from justified belief (Entwistle, 2015). In
the BPIM knowledge and truth come from the Bible, the living Word of God, and the evidence-
based empirical science of psychology. The BPIM values the science of psychology as seen
through the Christian worldview of general revelation (i.e., God’s truth revealed through
creation) and special revelation (i.e., God’s truth revealed through Scripture). Truth and
knowledge can be acquired from both fields of study.
Enwistle (2015) argued the quest for spiritual maturity is God-given but is prevented due to
worldviews, sin (personal or communal), human limitations and frailty, false assumptions or
beliefs, in addition to many other limitations that impede spiritual growth and maturity. Despite
these limitations, spiritual maturity is possible through self-awareness and appropriate
guidance. It is possible, through appropriate discernment, Christian theology and the science of
psychology can be properly integrated to where both fields are respected (Entwistle, 2015).
Model of Mankind
The origins of human existence are often viewed differently from one culture to the next,
one religion from another, and between secular and spiritual theories or models of
psychotherapy (Entwistle, 2015). According to the Christian worldview, humans were created
by the hand or in the image of God (i.e., imago Dei; see Anderson, Zuehlke, & Zuehlke, 2000;
Carter & Narramore, 1979; Entwistle, 2015; Entwistle & Moroney, 2011; Jones, 2010; McMinn,
2012; McMinn & Campbell, 2007; Tan, 2011). Despite the divine creation of human existence,
humans have limitations, flaws, brokenness, and other negative qualities due to the fall, but
possess so many more positive attributes of humanness by being fearfully and wonderfully
made in the image of God (Entwistle, 2015). Due to human limitations, there is a dependence
on God. Psychological perspectives follow to the view of humans as complex bio-psycho-social
beings that are often broken. Through reading and studying the written Word of God and the
empirical science of psychology, there can be an expectation of human understanding
(Entwistle, 2015). In the BPIM, mankind is created in the image of God (imago Dei) and is seen
as a complex and limited bio-psycho-social-spiritual being that aspires to greater spiritual
maturity and psychological being.
The Structure of personality
The structure of personality in the BPIM model consists of the three parts of the imago Dei,
as seen in integrative psychology, and personal accountability and repentance as seen in the
biblical counseling model. In this model, humans are creations of God, possess a spirit, are
rational, hold dominion over the creatures of the Earth, are a reflection of God, and relational
(see Genesis 1:26-30). Despite human limitations, humans are capable of rational thought,
make mistakes, and are held accountable for these mistakes. There is an expectation of seeking
repentance and spiritual growth within the BPIM model. Confrontational methods, as seen in
the biblical counseling model of Jay Adams are not espoused as those methods can be more
harmful than helpful. As Crabb (2013) mentioned, confrontation is not always necessary in the
counseling room.
