Integration of Christian Spirituality in the Counseling Profession

The integration of Christian spirituality into the clinical counseling profession consists of predominantly being the embodiment of Jesus’s character and qualities through demeanor. If it is determined that the client is a professing Christian, then more overt Biblical concepts can be shared, but only ones that align with the client should be expressed. If the client is an atheist, then demeanor and gentle guided encouragement wording are a better fit. Integrated spirituality is understanding that every client is a unique masterpiece made by God. Regardless of where the client is at in their understanding of spirituality, the counselor can be the gospel through their extended qualities such as compassion, patience, gentleness, and understanding.

One of the top core beliefs that I hold to be true about God comes from 1 Timothy 2:3-4, which says, “For this is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth” (The New King James Version, 1982). The second top core believe that I hold to be true about God comes from 1 Corinthians 13:4, which says, “Love suffers long and is kind…” (The New King James Version, 1982). Yes, a client’s religious and spiritual beliefs should be integrated into counseling because this religious background drives many of the client’s decisions in their lives that may have been how they responded to their previous traumas or mental health issues that they have encountered in the past. “Provision of holistic counseling includes tending to the mind, body, and spirit" (Jangha, 2023). I would answer, or respond to, the client’s religious beliefs in a individualistic approach as every client has various levels of conviction with their belief system.

According to the 2014 ACA Code of Ethics, A.4.b Personal Values – “Counselors are aware of—and avoid imposing—their own values, attitudes, beliefs, and behaviors.” At first impression this seems contradictory, however, as emerging counselors, I believe much of what we do is leading clients into the path of enlightenment and truth based on their own conclusions, over the course of the counselor/client relationship. “Psychotherapy is an intervention to improve well-being in all realms of life inclusive of religion or spirituality (R/S)” (Thomas, 2022). In some ways the counselor and client therapeutic relationship could be tremendously enhanced if a common religion was shared. For example, if the counselor and client are both active Christians, then the value for prayer would be acknowledged without as much need for an introduction to the concept of prayer. Having worked at a public state college for over a decade, I realize that many conversations about faith and spirituality organically transpire from the students that I am working with. I expect that in the counseling field, this same thing would likely occur. The integrative approach is highly valuable as, “Skilled integrative counselors are formed by those who proficiently exemplify the integration of faith and learning, personally” (French, 2023).

References

2014 ACA Code of Ethics. (n.d.). https://www.counseling.org/docs/default-source/default-document-library/ethics/2014-aca-code-of-ethics.pdf?sfvrsn=55ab73d0_1

French, H. R. (2023). Training Integrated Clinicians by Example: A Practical Call for Ongoing Spiritual Formation and Mentoring amongst Christian Integrative Counseling Faculty. Religions, 14(10), 1260. https://doi.org/10.3390/rel14101260

Jangha, A. G. (2023). Teaching the Integration of Spirituality in Counseling: A Specialized Course. Counseling and Values., 68(2), 138–168. https://doi.org/10.1163/2161007x-bja10004

The New King James Version. (1982). Thomas Nelson Incorporated.

Thomas, M., Crabtree, M., Janvier, D., Craner, W., Zechner, M., & Bussian, L. B. (2022). Bridging religion and spirituality with gestalt psychotherapy to improve clinical symptoms: Preliminary findings using gestalt pastoral care. Psychotherapy, 59(3), 400–404. https://doi.org/10.1037/pst0000425