LIBERTY UNIVERSITY JOHN W. RAWLINGS SCHOOL OF DIVINITY
The Role of Religion in 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
The Role of Religion in Counseling
As counseling psychologists we are expected to consider our clients from a holistic point of
view. This essentially means that we need to distant yourselves from taking the reductionistic
orientation of most medical thinking. Instead we ought to work on the assumption that starting
from a particular initial condition different factors interact with each other thereby producing
properties that are highly dependent on the individual person involved (Borrell-Carrió,
Suchman, & Epstein, 2004). This perspective is referred to as the biopsychosocial model. Its
founder, George Engel, described this approach to (mental) health as interactional and dynamic
in nature (Engel, 1980).
Counseling based on a biopsychosocial formulation requires a complex assessment in
which the psychologist needs to examine biological, psychological, and social factors influencing
the client’s problem. See the article ‘A Method for Developing a Biopsychosocial Formulation’
by David Ross if you are looking for detailed suggestions on how to develop a sound
biopsychosocial formulation.
When thinking about the biopsychosocial model and religion you might agree that religion
can be a vital aspect of the client’s social and psychological identity that notably shapes his
values, beliefs, and behaviors. Moreover, religion satisfies the instinctive human need for the
meaning of experiences (i.e. the experience of health or illness) and the general purpose of life
(Cook, Powell, & Sims, 2009; Park 2010).
Reasons for Integrating Religious Elements into Counseling
That said, recent scientific studies suggest that religious-accommodating approaches yield
equal (Paukert et al., 2011) if not improved outcomes to counseling that places no focus to the
religious identity of the client (Ripley et al., 2014). Frankly, those results are no surprise as by
integrating religious elements, the counselor shows acceptance and respect for the religious
client, which in return is likely to increase trust and elevate the therapeutic alliance.
Research also clearly demonstrates that religion can be an invaluable factor in the process
of instilling and facilitating positive coping, psychological well-being, and resilience in religious
clients (Brewer-Smyth, & Koenig, 2014; Faigin & Pargament, 2011; Blando, 2006; Koenig, 2001).
Encouraging the client to conduct prayers, to engage in religious events, or to increase visits to
the place of worship are all examples of religious elements that can be integrated into
counseling to drive these processes.
Pitfalls of Integrating Religious Elements into Counseling
Regardless of the growing evidence supporting the integration of religious elements into
counseling; it is no secret that the majority of psychotherapeutic schools of thoughts had been
conceptualized by Western scholars (Basit & Hamid, 2010). As a consequence most approaches
focus on the mainstream, white, Christian, Euro-American clientele (Beshai, Clark, & Dobson,
2013). Only a few counselors are, therefore, trained to work with religiously divergent clients.
In addition to the lack of training there is a lack of knowledge. Competent religiously-sensitive
counseling would require the counselor to get an in-depth understanding of the client’s religion
and to respect the relevant religious concepts. Understanding and acceptance are key
elements. Consider the following example:
A Muslim client sees a secular therapist as he wishes to become ‘normal’ and to no longer
experience homosexual urges.
Knowledge about Islam allows the counselor to understand that homosexuality is
forbidden in Islam. But if the secular counselor fails to respects the client’s view that
homosexuality is a sin (consider that in most Western countries homosexuality is seen an
accepted sexual orientation) and that homosexuality is a mental problem (consider
homosexuality was no longer listed as a mental disorder as of the ICD-10; the APA removed
homosexuality from the DSM even earlier in 1973) bias and tensions will arise and an ethical
practice is no longer guaranteed.
Hence, caution must be paid as it is not clear how the constellation between religious client
and conservative therapist, or vice versa impacts therapeutic results (Norcross, 2002).
Moreover, not each and every client, who identifies himself as religious, wishes to incorporate
or discuss religious elements within the context of counseling.
Applied Recommendations
Religion can help in facilitating positive change during the counseling process. But in order
to ethically and competently apply religiously sensitive counseling, psychologists must display
the proper knowledge and respect. This also involves a certain degree of critical self-reflection
on how our very own religion and culture influences our behaviors and assumptions.
Then, in line with contemporary research findings counseling psychologists should discuss
religion and the significance it holds to the client at an early point in the counseling process in
order to set the proper course of treatment and to evaluate the possible involvement of
religious elements.
References
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