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What Is Christian Counseling?

Tiara Blain, MA, is a freelance writer for Verywell Mind. She is a health writer and researcher passionate about the mind-body connection, and holds a Master's degree in psychology.

Margaret Seide, MS, MD, is a board-certified psychiatrist who specializes in the treatment of depression, addiction, and eating disorders. 

Weerajata Jatarupamaya / EyeEm / Getty Images

Types of Christian Counseling

Techniques of christian counseling, what christian counseling can help with, benefits of christian counseling, effectiveness, things to consider, how to get started.

Christian counseling is a type of therapy that integrates traditional talk therapy methodologies with Christian belief practices by incorporating theological concepts. It focuses on the navigation of spiritual concerns and everyday life struggles encountered by Christians.

Someone may decide to receive Christian counseling if they are seeking spiritual advisory. This form of counseling may be considered valuable to those already within the Christian faith hoping to gain further guidance, as well as those searching for a greater understanding of the religion itself.

Christian counseling can be embedded into one’s usual sessions with a therapist or psychologist if this arrangement has been discussed with the client and mental health professional. It can also be administered by a spiritual leader such as a pastor, minister, priest, etc.

Religious counseling has been conducted by spiritual advisors for centuries, but it wasn't introduced into psychotherapy until more recently. Ironically, the history of psychology actually began with theology. Since most Americans identify themselves as having a religious affiliation, a large portion of which are Christian, it is important to have the opportunity to receive Christian counseling .  

While there aren't necessarily any types of Christian counseling, there are multiple subcategories in which Christian counseling can be integrated into such as psychotherapy, Christian psychology, Bible counseling, and Pastoral counseling. Each of these categories are all very different and offer varying contributions to a person's life.

Christian Counseling With Psychotherapy

It's possible for psychotherapy to incorporate Christian counseling. A psychologist or therapist may practice a form of Christian counseling if they are equipped with adequate experience to give spiritual advice.

Some therapists may consider spirituality and religion to be important topics to discuss with clients, but some still remain hesitant to cross that line. The decision to include religion in sessions must be determined by both the client and therapist.

Christian Psychology

Christian psychology usually involves therapy sessions with a Christian psychologist. These psychologists are also referred to as integrationists because they seek to integrate Christianity into psychology.

Christian psychology incorporates both psychological theories and theological approaches to talk therapy by using biblical concepts with psychotherapy practices.

This form of psychology may also include a focus on the subject of God’s grace in that God forgives sins and offers His love. 

Bible Counseling

Biblical counseling uses the Bible as a guide in counseling individuals as opposed to psychological theories. Content in the Bible is studied as an exemplification of virtuous acts.

Counselors attempt to connect its meanings to the present world and personally relate its content to an individual’s life. This form of Christian counseling is more so practiced in Protestant denominations within a religious setting or theological institution. 

Pastoral Counseling

Pastoral Counseling is counseling either provided by a pastor or by one who has received graduate credentials in ministry and counseling. It is similar to psychotherapy but takes place within a religious facility and focuses more on spirituality while also integrating psychology.

Although Biblical counseling is only related to Protestantism, Pastoral counseling is more diverse and is a shared practice throughout Christianity.

Christian Counseling techniques will be similar to that of traditional therapy with the incorporation of Christian belief practices such as prayer and bible reading:

Cognitive-Behavioral Therapy

Cognitive-behavioral therapy (CBT) could be involved in Christian counseling with a therapist. This type of CBT is considered Religious Cognitive Behavioral Therapy (RCBT), which helps an individual process irrational thoughts pertaining to religious matters, such as feelings of guilt or religious doubt.

In RCBT, religious concepts are used to facilitate healthier thinking and actions. The client is encouraged to utilize their religious beliefs to transform depressive feelings into a more positive view of the world. RCBT can also help with understanding your faith. It coincides with the notion of strengthening virtues such as hope, meaning, optimism and purpose .  

Meditation can be an impactful strategy taught during counseling that helps one to focus their attention on the grace of God and how He has blessed their life.

It may also be combined with mindfulness techniques that teach how to be more in the present moment with God and feel a deeper connection with Him.

Meditation also targets destructive thinking that may distract from a person’s relationship with God. Therapists often remind the client to not judge oneself for these thoughts but to acknowledge them and begin the process of understanding the thoughts a bit further. 

Clergy leaders may engage in words of prayer before and/or after Bible or Pastoral counseling. During prayer, they can ask God for a successful session, as well as invite Him to provide spiritual guidance.

Prayer is also used as a healing technique and meditation method that Christians believe allows them to communicate with God about circumstances that are burdensome. Prayer is a very sacred practice for those within the Christian faith that essentially connects believers to God.

Through prayer, a person is able to speak words of praise, gratitude , and humility to God but also ask for protection, deliverance, and intervention within their life and the lives of others. Clergy leaders providing counseling may partake in prayer to encourage and uplift the client as well as help them feel the presence of God.   

Bible Reading

The Bible is used during Bible counseling as a learning tool for studying theology while relating its stories and philosophies to everyday life.

It can also be utilized in other Christian counseling as a way of providing additional support to what is being discussed and worked on in counseling. Scriptures or chapters within the Bible may be referenced to clients as words of affirmation for encouragement. Christians also use the Bible as a way to connect to God since it is considered a guide that He left for believers to follow.

The Bible is known to be a book crafted by God from collections of letters and books written by multiple authors throughout biblical times. It conveys lessons pertaining to God’s Will and uplifting messages. 

Christian counseling can be helpful in addressing conditions and life concerns such as those mentioned below:

• Spirituality
• Self-esteem
• Chronic Illness
• Anxiety 
• Grief 
• Relationships
• Divorce  
• Domestic violence  

If you or a loved one are a victim of domestic violence, contact the National Domestic Violence Hotline at 1-800-799-7233 for confidential assistance from trained advocates.

For more mental health resources, see our National Helpline Database .

Religion and spirituality are both associated with greater mental and physical well-being. It is very beneficial to engage in religious/spiritual practices and seek spiritual advisory for mental health challenges as well as additional life concerns.

Integrating religion into psychotherapy is correlated with more positive traits, such as gratitude and optimism, which are linked to less depressive feelings. Religion and spirituality are both associated with greater mental and physical well-being.

Overall, investing in spiritual growth adds great advantages to a person’s life, and a Christian counselor may aid in the development of spiritual well-being.

Christian counseling is effective for spiritual enrichment, strengthening one’s relationship with God, and overcoming or managing mental health issues like depression. It also helps individuals in enhancing positive traits and feeling a sense of purpose in life.

One study found that integrating a client's religion into therapy is just as (if not more) effective in treating depression than "secular treatments" for clients who have a designated faith.

Religion provides a set of beliefs that a therapist can use to help someone replace their own harmful thoughts. In this way, therapy centering on religion can help someone reduce their depressive thoughts and behaviors.

Clergy members can be effective in helping an individual manage depression or anxiety to an extent, but if symptoms persist or reach a certain severity, professional mental health treatment should be considered.

Christian counseling can be a complex subject matter. It is important to be clear in your expectations of what you hope to receive from Christian counseling because some may have different ideas of what it is than others.

You should also keep in mind that not all therapists discuss religion in sessions. If you want to incorporate this type of counseling into psychotherapy, search for a Christian therapist and inquire about Christian counseling.

It’s possible that what you are looking for is in fact Bible or Pastoral counseling to receive a more theological approach. In this case your search would be geared towards a clergy leader or minister.

If Christian counseling seems like something that you are interested, here's what you can do to get started:

Decide Exactly What Type of Counseling You Have in Mind

Remember that Christian Counseling can have various subcategories, so it’s important to identify what kind of counseling you’re referring to. If it seems like Bible or Pastoral counseling is what you’ve been looking for, then contact a church or institution that can give you the right information.

Maybe you’re considering Christian counseling with a therapist. If so, search for a Christian psychologist. For those who already have a psychologist, discuss adding religion and spirituality into your sessions. If your therapist doesn’t do Christian counseling, they may be able to point you in the right direction of a therapist better suited for your needs. 

Search for a Counselor or Therapist

If you currently do not have a therapist and want to find one that will incorporate Christian counseling. You can browse the internet for online or in-person therapy. Consult with your primary care physician or other health professionals, or contact your insurance provider to find therapists specifically in your network. 

Expect to Tap Into Spiritual and Emotional Subjects

Talking about these topics may feel awkward at first but will eventually be easier to open up about. You don’t ever have to share information you are not comfortable discussing. Your counselor will try to go at a pace best for you and they should always approach your feelings with patience and sensitivity.  

Have an Idea of What You Hope to Gain From Counseling

Be prepared to potentially be asked during your first session what you want out of your therapeutic experience. The counselor will create the best plan for your sessions, but they will need a little understanding of why you decided to begin counseling. Together, you both can contribute to your progression.

McMinn MR, Staley RC, Webb KC, Seegobin W. Just what is Christian counseling anyway? .  Prof Psychol Res Pract . 2010;41(5):391-397.

Sedikides C. Why does religiosity persist? . Pers Soc Psychol Rev . 2010;14(1):3-6. doi:10.1177/1088868309352323

Koenig HG. Religious versus conventional psychotherapy formMajor depression in patients with chronic medical illness: Rationale, methods, and preliminary tesults .  Depress Res Treat . 2012;2012:460419. doi:10.1155/2012/460419

Sisemore TA, Richmont MA, Richmont MA, Richmont EM, Richmont MS, Richmont RF. Grace and christian psychology - part 1: Preliminary ,measurement, relationships, and implications for practice . Transdisciplinary J Christian Psychol. 2011; 57-58.

Hansen KL, Nielsen D, Harris M. Meditation, Christian Values and Psychotherapy . Relig Psychother . 2008;32(1):41-51.

Powell LH, Shahabi L, Thoresen CE. Religion and spirituality. Linkages to physical health . Am Psychol . 2003;58(1):36-52. doi:10.1037/0003-066x.58.1.36

National Alliance on Mental Illness. The mental health benefits of religion and spirituality .

Pearce MJ, Koenig HG, Robins CJ, et al. Religiously integrated cognitive behavioral therapy: a new method of treatment for major depression in patients with chronic medical illness .  Psychotherapy (Chic) . 2015;52(1):56-66. doi:10.1037/a0036448

By Tiara Blain, MA Tiara Blain, MA, is a freelance writer for Verywell Mind. She is a health writer and researcher passionate about the mind-body connection, and holds a Master's degree in psychology.

Research on the Efficacy of Christian Counseling

Categories: aacc blog.

by   Everett L. Worthington, Jr., Ph.D.

As a Christian counselor, I want to believe that treating my patients Christianly makes a difference relative to treating them as I might in a strictly secular counseling environment. It feels wonderful when I connect and patients leap forward in their mental health and spiritual formation. However, as a hard-nosed scientist, I also know that cognitive psychology (not cognitive therapy, but the experimental field of cognitive psychology) tells us how prone we are to distort our own beliefs, especially in self-serving ways. For example, it is easy to focus on the five patients this month who had good outcomes and forget the three who did not change, the two who simply quit showing up for counseling, and the one who seemed to deteriorate before my eyes. Yet, if I considered all the data together, I might not feel as elevated as when I focused on the best outcome.

So what do the statistics and clinical research data tell us? There is one purpose of clinical science—to take some of the subjectivity out of my judgments about what is and is not effective. First, I recall those days when I was actively seeing patients. Often, they would show up for the first session and it seemed like I was getting a theology test. Sometimes my theology test occurred on the phone before they even arrived for an intake. I remember one client—a pastor—who insisted that I say whether I believed in pre-millennial-post-rapture dispensationalist eschatology before he and his wife would begin couples counseling. Usually, though, patients’ “theology tests” were more subtle. However, those tests definitely removed some people from my client load. A lesson to learn from this is that declaring myself to be explicitly Christian can influence some people not to start counseling. Non-believers, as well as believers who do not share a compatible theology, might look at my Web site and say, “Not for me.” So as we look at the data to follow, we must realize that the sample has already been positively biased by people who would not sign up for, and do not want to be in, a randomized clinical trial. The same selection bias is at work for all counselors who describe their approach publicly.

Second, lots of research has investigated “religiously accommodated mental health treatments.” That is, treatments that counselors have tailored to religious patients. Almost 100 studies have been analyzed in a meta-analysis. A meta-analysis is a statistical comparison that expresses the amount patients change during counseling—regardless of the measure used to assess change—to a standard score (like percentage improved). In this case, an effect size (Hedge’s g) is used to tell how much effect a treatment has compared to some other condition. To understand the general meaning of effect size, attending cognitive behavioral therapy (CBT) for depression weekly for a half year yields a g of around 1.2 to 1.0 (depending on sample sizes involved). Most of the research analyzed in our meta-analysis has been tailored to Christian clients, but not entirely. Regardless of whether the treatments were tailored to Muslims, Christians, or Jews—people of the Book—the efficacy was not different. So, we can assume that what is found in the meta-analysis applies to counseling tailored to Christians.

The meta-analysis we did on religiously tailored treatments is part of a larger set of meta-analyses on the effectiveness of all sorts of patient factors. A joint task force of American Psychological Association divisions for psychotherapy, counseling psychology, and clinical psychology rated the strength of evidence that supported matching patient characteristics. Matching for religion/spirituality (R/S), culture, and patient preferences were judged to have the highest strength of support, called “demonstrably effective.” If possible, counselors should try to take patients’ preferences for religious matching into account.

Three characteristics had evidence showing they were “probably effective”—patient coping style, stage of change (along with differences from whether patients were just contemplating change to whether they were fully engaged in trying to change), and reactance level (the patient’s level of trait resistance to change). One patient characteristic did not have strong evidence supporting matching—attachment—which was judged to be “promising but insufficient evidence.” This does not mean it is unwise to consider the patient’s attachment style; it means there have not been enough studies to say definitively that a counselor should consider attachment style. Also, two characteristics were newly added and, at this point, have not been investigated enough for the task force to take a stance: sexual orientation and gender identity.

I already “let the cat out of the bag” that the meta-analysis headed by Laura Captari, Ph.D. student in Counseling Psychology at the University of North Texas, along with Dr. Joshua Hook, Associate Professor and Associate Director of the Counseling Psychology Program at the University of North Texas, and meta-analysis-expert at the University of Wisconsin-Madison, Dr. William Hoyt (and others) found strong evidence that matching by R/S helps outcomes. Of course, it is always a bit more complicated than that direct statement. When compared to a no-treatment, retested, control condition, g was .74 at post-test and .81 at follow-up. So, Christian accommodated treatments have a g about three- fourths of what six months of weekly CBT for depression would yield— and most of these clinical trials involved only about six to 12 hours of treatment, not 26 hours! When compared to an alternative-treatment condition—that might be treatment-as- usual (TAU), relaxation training, active listening, etc.— g was .33 at post-test and .33 at follow-up. This is good. Often TAU is quite effective. So these effect sizes—that religiously tailored treatments are better than alternatives—are very respectable.

Finally, when compared to a secular treatment that is the same as the religiously accommodated treatment except for including religion, g was still .13 at post-test and .21 at follow-up. Those are not “statistically different” even though they are numerically better. This is a positive effect, and without getting deep into the statistics, let me say that if about 20 additional studies had been done, this would be considered a statistically significant effect.

Here’s the good news, though. The religiously accommodated treatments had much greater spiritual effects on the patients than equivalent secular therapies. This was strongly evident for comparisons with no-treatment conditions and alternative-treatment conditions. Also, religiously tailored treatments were even starkly better in increasing patients’ spiritual lives than were strictly similar secular treatments (g = .34 at post-test and g = .32 at follow-up).

So, as Christian counselors, we can hold our heads up, look licensing boards, managed care corporations, and insurance companies in the eyes and say, “Christian accommodated treatments are just as effective or better than secular treatments in improving patients’ symptoms, and they also do something for matched spiritual clients that secular treatments cannot—produce better spiritual well-being.”

On the other hand, we do not want to be too smug. We need to remember those pesky cognitive psychologists who point out the unconscious biases we have about our self-interests. So, it is important that we recognize the limitations of this research. As I mentioned, some Muslim and Jewish interventions were in the mix, but there were other factors this research did not consider. For example, we cannot tell how much accommodation was effective, when it took place (early, middle, or late parts of counseling), and who really can benefit by what particular accommodations (e.g., Catholics might not want as much Scripture reference as do Fundamentalists and Evangelicals, progressive mainline Christians might want counselors to deal with principles and not quote Scripture at all, and Pentecostals and Charismatics might want direct prayer for healing). Also, we still do not know which specific ecclesiastical or pastoral counseling techniques should (or should not) be included, and for whom? These might be prayer for the client, prayer with the client in session, assigning clients to read the Bible, exegesis of scriptural passages, justifying interventions and conceptualizations with Scripture, dealing with direct questions regarding theology or God (e.g., “Where was God when my child was killed by a drunk driver?”), and dealing with anger or disappointment with God.

Like much of scientific research, this meta-analysis tells us some details we did not know. However, as the lake of knowledge expands, the shoreline of what we did not consider seems to lengthen.

This article originally appeared in Christian Counseling Today, Vol. 24 No. 1. Christian Counseling Today is the flagship publication of the American Association of Christian Counselors. To learn more about the AACC, click  here .

Christian Counseling

Reviewed by Psychology Today Staff

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.

• When It’s Used
• What to Expect
• How It Works
• What to Look for in a Christian Counselor

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:

• 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.
• 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.
• 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.

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.

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.

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 .

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Jay E. Adams: A Theology of Christian Counseling Essay (Book Review)

Chapter one.

The first chapter of the book looks into the use of theology in counselling. The author argues that from the beginning, the human form was meant to receive some type of counselling. It can be agreed that human nature seeks understanding and revelation, and so, to some extent, the suggested premise is true. Due to the fact that man is dependent on his creator, it can, therefore, be concluded that there is significant need for the use of theology in counseling. One can also agree with the author that the first man brings out the importance of outside counsel in leading a positive life. In the case of Adam, he heeded bad counsel and this led to expulsion from the Garden of Eden.

Chapter Two

Adams (1986) gives an in-depth definition of theology and its relation to counseling in chapter two of the book. The author argues that when the scripture is not well interpreted, it can lead to negative actions after a theological therapy. This chapter is rich due to the fact that it provides practical examples that highlight both how scripture can be used for good and bad in counseling. Of course, the author explains that counselors who use theology should be careful in their description and analysis of scripture as pertains to their patient’s life in order to avert negative consequences.

Chapter Three

The author takes a hard stance on the influence and importance of non-theological counseling measures. Indeed, Jesus is referred to as a great counselor yet the Bible does not indicate that he used any type of modern (then) strategies. Towards this end, Adams (1986) is convinced that a counselor only needs to understand scripture in order to be good at their work. The premise purported by the scholar is harsh towards people of other faiths (who he refers to as non-believers). However, scripture does not shun these people away but encourages Christians to welcome them into the fold. This is not considered in the chapter, making the arguments presented incomplete.

Chapter Four

One of the striking elements of this chapter is the extensive use of evidence from the Bible. The author has used scripture to show the doctrine of God in relation to man’s basic environment. One can agree with the author that there are sinners who know that what they are doing is wrong. However, the author argues that all sinners are aware that what they are doing is wrong. This can be disputed strongly by the fact that when Jesus was on the cross he prayed and said “for they do not know what they are doing”. Additionally, the chapter assumes that people who need counseling are sinning in one way or the other. However, Christian counseling is not just about finding forgiveness for sin but also further understanding one’s self and his or her purpose.

Chapter Five

Chapter five is one of the shortest chapters in the publication. One interesting thing about the chapter is that it allows the reader to write his or her own ideas on the book. The author provides a page ad instructs the reader to write their thoughts on how the different names and representations of God in the Bible affect their perceptions. One can agree with the author that the name chosen by a patient (in prayer and therapy) to refer to God has an impact on the individual’s outcome of the sessions. Some of the names that have been sampled by the author include Jehovah Shammah and Jehovah Jireh.

Chapter Six

This chapter is a continuation of the previous two chapters. The author focuses on the role of prayer in Christian counseling. There are two main things that make the chapter stand out. The first is the importance that prayer is given in relation to the counselors own well-being. It can be agreed that the counselor has to pray for him/herself and also for his/her patients. This is a refreshing thought due to the fact that most counselors think only about their patients and not their own wellbeing. The second critical element of the chapter is the use of prayer in the therapy sessions. It is important to note that whereas the author insists on the importance of prayer during sessions, he refrains from dictating when such should be offered, which can be viewed as a positive thing.

Chapter Seven

Chapter seven reiterates the importance of using Christian counseling as opposed to traditional counseling to help patients. The author argues that even within Christian counseling, there are some strategies that work better than others. He argues that Christian counsellors have to use the principle of discipleship in order to attain favorable results during therapy sessions. One can agree that Christian counseling is founded on principles of discipleship. The scholar argues that the stated principle promotes a father-son context. It is debatable that this is the approach that should be used by Christian counselors. One can, however, agree that the issue of discipleship should be in relation to serving the Father, the Son and the Holy Spirit through counseling.

Chapter Eight

In this chapter, the author insists that Christian therapists should only use scripture as basis for their anthological anecdotes and strategies. Critically, there are numerous literature that have been used to shape the idea of Christian counseling to date. In fact, this book under review is one of such literary works. Indeed, one can fully agree to the fact that the Bible should be the center of any Christian counseling sessions. However, one can disagree with the argument that Christian therapists should not use any other anthology literal works to help in their practice. Caution has to be made, however, in choosing some literary works that might help a client or even the counselor him/herself.

Chapter Nine

Indeed, there are times when patients who need counseling have committed a sin. This chapter analyzes how a Christian therapist should handle such individuals in light of the doctrines of man. Adams (1986) is categorical in stating that not all consequences of a person’s life are related to their sins. Sometimes, the sins of others affect their close family, relatives and even friends in such a way that they (the affected) need therapy. One can agree with Adams (1986) argument that due to this complexity, it is not encouraged to treat feelings alone. The scriptures that are selected should also be able to equip the patient with knowledge to sustain his or her faith.

Chapter Ten

Habit is a critical part of human everyday life. This aspect is clearly captured in chapter ten of the publication. The author believes that Christian counselors often ignore the importance of habit when dealing with their patients. One can argue that there are some habits that have to be changed in order to fully live a Christian life. Critically, and as the chapter denotes, some patients might not realize that it is some of their habits that lead to either their sinning or feeling emotionally and mentally unwell. It is, thus, the work of the counselor to help the patient figure out what bad habits they have and how changing them can positively affect their lives.

Chapter Eleven

The author takes time to note some of the ways sin can influence mental health. It can be stated that a true Christian who understands his or her actions will know if they have done something wrong. Indeed, as mentioned before, this might not be the case all the time. However, due to this, there are some mental challenges that might affect the patient based on this. The scholar identifies three elements such as lack of sleep, bodily incapability, and erroneous definition of scripture. It should be noted that the author fails to also highlight an attitude concern that is often common in Christians who are mentally ill due to sin.

Chapter Twelve

The importance of hope in Christian counseling is critical. This is fully highlighted in chapter twelve of the book. In the attainment of redemption, one has to forgive himself or herself of her sinful past. It is important to note that the author does explain the importance of forgiveness of self in the chapter. Additionally, Adams (1986) argues that there has to be a clear differentiation between past, present and future. One can agree that the three elements will ensure a wholesome healing for any patient. The chapter draws inspiration from several Biblical verses, making it highly impactful. It is always important for a theology therapist to draw motivation and even solutions from the scripture.

Chapter Thirteen

Chapter thirteen is a continuation of the previous chapter and looks at forgiveness in a more in-depth approach. The fact that the scholar starts by identifying what he refers to as the language of forgiveness in the Bible is important for both an average reader and a counselor. It is important to note that even though the chapter has focused on how counselors should use the language of forgiveness to help their clients, it is also critical for theology therapists to use the concepts in their own lives. This is due to the fact that there are numerous outcomes that can arise from a session and therapist must use a language of forgiveness for their own pasts in order to help their patients.

Chapter Fourteen

This chapter is significantly crucial for any Christian counselor. It provides a summary of some of things that are expected to change after a successful therapy. One advantage of the chapter is that the author considers the “dehabilitation” process. This is critical due to the fact that for scripture to help a patient, the affected has to first acknowledge the error in his or her ways. The writer gives the reader some space to also identify some things that can be classified under “dehabilitation” and those that can be classified under “rehabilitation”. The practical session breaks the monotony of reading and makes the chapter interesting to read. It is also important to note that the “dehabilitation” and “rehabilitation” aspects are tied to habits, which had been covered in the previous chapters,

Chapter Fifteen

Considering the doctrine of sanctification, this chapter provides the reader with in-depth analysis of the fruits of the Holy Spirit. Critically, many counselors might not use the fruits of the Holy Spirit in their sessions. However, the author creatively and strategically proves that any type of session can be centered on the stated fruits. This is important as it offers a different perspective and strategy that Christian counselors can use to help their patients. Additionally, the fact that this is ingrained in scripture makes it easier for patients to relate. Further, patients are able to uniquely use the same fruits of the Holy Spirit to live positively and in the light of the Lord.

Chapter Sixteen

The author argues that sanctification is often viewed as a way of getting rid of the old and adopting the new when in fact it is much more than that. This chapter is derived from the Biblical premise that if one hand causes you to sin, then cut it off. The issue of radical amputation is carefully considered in the chapter and encourages further distancing from things that will not only encourage one to sin but also to have mental challenges such as stress and confusion.

Chapter Seventeen

This chapter looks at the role of perseverance in counseling. Indeed, Christian scripture encourages mankind to persevere in the Lord and they will overcome anything. It can be agreed that an attitude of perseverance is critical in allowing patients to recover. The theology therapist and the patient each have to persevere in their own way in order to harness the desired results. It is important to note that the author fails to fully capture the essence of perseverance. It can be argued that one should tolerate and persevere not simply due to the reward at the end of the session but also to learn about one self and they endearment.

Chapter Eighteen

The concept of religion, counseling and suffering is often misrepresented. Indeed, there are numerous people who believe that believers have to suffer in order to be truly Christian. This chapter looks into how such notions can be dangerous and even cause more harm than good. The author explains that whereas such notions are wrong, there is a Biblical essence to pain. This is also supported by scripture. The author is categorical in noting that in the suffering one might go through, one still has to remember the presence of God. This is used both in therapy and can be further implemented in everyday life.

Chapter Nineteen

This chapter is dedicated to the process of counseling in the church. It is important to note that spiritual leaders have also been counselors since time immemorial. Counseling can be found within the leadership of the church and even within the congregation itself. The author gives importance to the role of using sermons to counsel congregations. Therefore, this is a more mass counseling type of approach. Thereby, sermons should not condemn behavior but rather guide on the right way of life in order to change behavior. Additionally, the author analyzes the role of the church in counseling sessions outside the church. Patients often find solace and relief if a Christian counselor is in synch with their pastors and priests.

Chapter Twenty

The author brings relevance to counseling new converts in chapter twenty. Adams (1986) argues that there is critical need for leaders of congregations to have therapy sessions with their new converts. Whereas one can argue that there are converts who would benefit from counseling, it is also important to sensitize the readers on the importance of consent. The new converts should be given the chance to attend therapy, but this should not be forcefully done. A critical part of healing is choosing to go to therapy. The cautious choice has to be arise from the person seeking the counseling services. All the church can do is inform of the services and encourage converts to take advantage of the same.

Chapter Twenty-One

This chapter is a continuation of the previous two chapters that have discussed the doctrine of the church. The chapter is critical as it brings in the influence of other people in relation to counseling a patient. The author argues that scripture states that when one’s brother sins, then they should be informed and corrected in private. However, this is rarely the case and due to this, one can argue that the Christian counseling done in churches is not only not effective, but also Biblically wrong.

Chapter Twenty-Two

In understanding how counseling is related to acts of mercy, one must first understand that there are people who believe they are doing good when in fact they are not. Counsellors should always bear this in mind due to the fact that there are different types of people who will seek their services. The ability to do good to all men at all times should be key in any Christian therapy sessions. This chapter emphasizes the need for this and how it also interlinks with trust that patients have towards their counselors. It is also important to note that at times, the primary counselor does not have the knowledge, tools or even capability to help the patient in one way or the other. In such cases, as an act of mercy, the counselor should incorporate other people in the patient’s team to aid with progress.

Chapter Twenty-Three

There is death with every living thing. There are numerous types of counseling that are needed when a person is close to dying. For instance, the affected person might need counseling to come to terms with his or her end of life. Further, the family of the affected might need therapy to understand the purpose of death in life. This chapter is critical as it analyzes these aspects and provides various strategies that can be used to successfully overcome the stresses and worries of death.

Chapter Twenty-Four

It is human to judge although scripture encourages mankind to avoid the same. There are numerous times even counselors find themselves judging others and this chapter analyzes this flaw in Christian therapy. It is prudent to note that Christian counselors are strongly discouraged from judging their patients. In fact, they are not supposed to guide the patient/congregant and not offer direct solutions. This is an intrinsic part of both traditional and Christian therapies.

Chapter Twenty-Five

This is the last chapter of the publication and offers a summary of the other chapters discussed.

Adams, E. J. (1986). A theology of Christian counseling: More than redemption . Harper Collins.

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IvyPanda. (2022, February 26). Jay E. Adams: A Theology of Christian Counseling. https://ivypanda.com/essays/a-theology-of-christian-counseling-more-than-redemption-book-review/

"Jay E. Adams: A Theology of Christian Counseling." IvyPanda , 26 Feb. 2022, ivypanda.com/essays/a-theology-of-christian-counseling-more-than-redemption-book-review/.

IvyPanda . (2022) 'Jay E. Adams: A Theology of Christian Counseling'. 26 February.

IvyPanda . 2022. "Jay E. Adams: A Theology of Christian Counseling." February 26, 2022. https://ivypanda.com/essays/a-theology-of-christian-counseling-more-than-redemption-book-review/.

1. IvyPanda . "Jay E. Adams: A Theology of Christian Counseling." February 26, 2022. https://ivypanda.com/essays/a-theology-of-christian-counseling-more-than-redemption-book-review/.

Bibliography

IvyPanda . "Jay E. Adams: A Theology of Christian Counseling." February 26, 2022. https://ivypanda.com/essays/a-theology-of-christian-counseling-more-than-redemption-book-review/.

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home › resources › literature › The Theological and Christian Roots of Counseling

The Theological and Christian Roots of Counseling

Introduction Counseling, in general, and Christian Counseling, in particular, is not a new discipline. This discipline existed in the early church and had been used and written about by the early fathers since the establishment of the church 2000 years ago. Studying the nature of Counseling requires investigating its theological, spiritual, biological and psychological roots differentiating between the spiritual and secular counseling (the former deriving its source and teachings from the Holy Bible) for the sake of understanding and application, and the distinction between the Orthodox and non-Orthodox Counseling.

The Theological Background Theology, by definition, is the science concerned with the nature of God, His existence, character, and influence on the world. The theology of therapeutic psychology and counseling reveals God's care for the human soul and His role in the healing process. Orthodox Counseling, on the other hand, shows the role of the church and her sacraments in this healing and changing process.

Along with being a science to be studied, theology is also innate in every human being. It is what we believe (or disbelieve) about the existence and nature of God. Therefore, it follows that counselors bring in their theological perspective and understanding while conducting the counseling operation. That is why counseling courses well grounded in the true knowledge of God, the Holy Bible, the church and the Fathers' teachings guarantee wise, well prepared, more effective counselors as well as successful counseling operations. A pious counselor who has a good relation with God and puts himself in God's hands is sure to receive God's assistance in developing and growing him into the proper humble, skilled Christian counselor. Thus such a counselor will be able to transmit to his patients the living experiential theology that he lives and partakes in. This is because our relation with God is not a static theoretical dogma, but primarily a dynamic, living relation with the Holy Trinity. St. Paul, the apostle and counselor expressed this truth in his words to Galatians saying " My little children, for whom I labor in birth again until Christ is formed in you " (Galatians 4:19).

Advantages of Studying Theology: Christian theology provides:

• Pain because of sin requires repentance.
• Pain because of corruption of the world requires Perseverance.
• Pain because of Satan's envy requires putting on the armor of God (Ephesians 6:10-20).
• Pain because of God's disciplinary hand requires acceptance of discipline.
• Pain as a test of faith requires obedience and submission.
• Divine Truth concerning certain practices which the world nowadays is trying to embrace and justify as acceptable practices and welcomed styles of life. For example, divorce, homosexuality. God's Word considers these abominations " that He hates divorce " (Malachi 2:16). Hence, a Christian counselor will not encourage divorce but will seek other ways to patch a torn marriage and make it work.
• Divine Instructions revealed in God's Word in the Holy Bible which serves as the manual with which the human device operates in order for us to function properly according to instructions and attain happiness here and life everlasting thereafter.
• Revelation of God's Great Deeds for healing the human soul. The church serves as a healing institute and the sacraments are living mysteries. Therefore it is through presence and membership in the church and active participation in His body and blood that the soul obtains healing.
• Answers to frequently asked questions such as "what is the meaning of life?" Living an unhappy, meaningless, unfruitful life is like possessing a precious device without knowing its purpose nor function. Not knowing why exactly we are here on earth robs us of the joy God has assigned and designed for us. Counseling searches into the value of life and present the answers to those seeking them.
• God made man upright, in a state of incorruption.
• We fell into sin and subsequent death because of lack of submission.
• The whole world became corrupt.

Ecclesiastes 7:20 says, " For there is not a just man on earth who does good and does not sin " Romans 3:12 is similar. Not only did man fall in sin and death but the whole world became distorted and corrupt by sin. St. Athanasius, in his book "The Incarnation of the Word" talks about the same theme.

The Conclusive Solution With the inspiration of the Holy Spirit; Solomon proceeded to lay the foundation for the Theology of Counseling:

" 'Vanity of vanities', says the Preacher. 'All is vanity' and moreover, because the Preacher was wise, he still taught the people knowledge, yes he pondered and sought out and set in order many proverbs. The Preacher sought to find acceptable words, and what was written was upright-words of truth. The words of the wise are like goads, and the words of scholars are like well-driven nails, given by one Shepherd. And further my son be admonished by these. Of making many books there is no end, and much study is wearisome to the flesh. Let us hear the conclusion of the whole matter: Fear God and keep His commandments; for this is man's all. For God will bring every work into judgment, including every secret thing, whether good or evil " (Ecclesiastes 12:8-14).

This biblical truth is the platform from which a counselor operates in order to define to the counseled person the nature of things, shows them how to look at life from an objective biblical perspective and sets to provide healing to hurts and solutions to problems through the Word of God.

Bishop Youssef Bishop, Coptic Orthodox Diocese of the Southern United States

Sheri Collinsworth Cobarruvias, PhD, LPC-S, NCC

Licensed professional counselor & lpc-supervisor for texas & virginia.

Biblical Foundation for Christian Integration: A Theology of Christian Counseling

The following is a paper I originally wrote February 19, 2017 for COUC 730: Issues in Integration class at Liberty University .

Christian integrative counseling is the union of biblical counseling and psychological theory where aspects of both schools of thought are appreciated and respected in the counseling room. Ethical considerations will be discussed. Scriptures from the Bible and psychological research will be utilized to support Christian integration in the counseling room. 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.

Keywords: Christian, faith, biblical, integration, counseling, competent

            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).

Other Faith Group Differences from Christian Counseling or Integration

The world is filled with many diverse cultures and religious backgrounds. Richards and Bergin (2014) indicated a shift in the religious demographics emerging in the United States. Despite Christianity being the leading denomination in the United States, other faith denominations are on the rise, and as a result of these changes, it is important for counselors to have a basic understanding of cultural and religious diversity to be ethical in their practices (AACA, 2014; ACA, 2014; Richards & Bergin, 2014). Most of the world’s major religions adhere to a set belief system or doctrine (e.g., the Holy Bible, Qur’an), various denominations under the primary faith (e.g., Christianity: Catholic, Methodist, Presbyterian, etc.; Muslim: Sunni, Sufi, Shi’ah, etc.), and have a higher power or leader (e.g., God, Mohammad, Buddha, etc.) (Richards & Bergin, 2016).

To be an ethical counselor, it is important to be familiar with, and culturally sensitive to the practices of various religious ideologies (ACA, 2014). For example, there are there are differences between Buddhism and Christianity. In a study conducted by Johnstone et al., 2012 specifically focused on the aspect of relationships between religious and spirituality practices between Buddhism and Christianity, they found many similarities and many differences between the two faith practices. Similarities that were found in this study include: 1) no major differences reported between physical or mental health; 2) varying levels of religiousness and spirituality within the denominations; 3) community support; and 4) within each denomination were varying personality characteristics among the individuals of the community (Johnstone et al., 2012). Major differences found between Buddhists and Christians include: 1) Buddhists are reported to be less spiritual than Christians; 2) Buddhists report less engagement in religious activities than Christians; 3) Buddhists engage in more solitary activities (e.g., meditation) and engage in less religious activities than Christians who tend to engage in community related activities (e.g., religious celebrations, communion, praise and worship, etc.); and 4) despite Buddhist teachings of forgiveness, are reportedly less forgiving than Christians (Johnstone et al., 2012). Despite the preceding information being the result of a study, it is critical to understand each client is a unique individual deserving of compassion and dignity. Often it is important to ask clarifying questions to have a better understanding of their particular belief system.

Discussion and Concluding Remarks

In this paper, I discussed the impact of worldview on Christian counseling by, first defining the term “worldview,” and then discussing how the counselor’s worldview can affect the therapeutic process through assessment, treatment planning, and goal setting. I also discussed the importance of understanding all clients’ worldviews in the process of counseling. In the next section, I discussed Scriptural support for the promotion of bio-psycho-social-spiritual health by breaking down each area that makes up the human being and providing relevant Scriptural and psychological research in support of Christian integration. In the following section, I discussed the emergence of soul care, which is different from self-care in that soul care if focused on the souls of other believers, not just on the ‘self’ (Barber & Baker, 2014). Lastly, I discussed the importance of being culturally and religiously sensitive in having a basic understanding of other religious belief systems, with the particular focus on Buddhism. Most importantly, it is very important to keep ethical considerations in mind when working with clients such as appropriate boundary setting, working within the scope of one’s skill set, not imposing values and beliefs onto the client, and conducting proper assessments to establish goals and implement appropriate interventions (AACA, 2014; ACA, 2014; Garzon, 2005).

This paper has been a particularly difficult, but in a good way, paper to write. In the process of writing this paper, I became acutely aware that I am not even a “baby-Christian,” yet. This paper has stretched me in many different ways to grow and learn spiritually. I hope to become well-versed in my Bible and grow through the guidance of the Holy Spirit through the process of this class. I have a desire to be a Christian counselor, not just a counselor who is Christian.

American Association of Christian Counselors (2014). AACA Code of Ethics. Forest, VA: author.

American Counseling Association (2014). ACA Code of Ethics. Alexandria, VA: author.

Barber, B. & Baker, C. (2014). Soul care and spiritual formation: An old call in need of new voices. Journal of Spiritual Formation and Soul Care,      7 (2), 270-283.

Clinton, T. & Ohlschlager, G. (Eds.) (2002). Competent Christian counseling . Colorado Springs, CO: Waterbrook Press

Collins, G. R. (1993). The biblical basis of Christian counseling for people helpers. Colorado Springs, CO: Navpress.

Entwistle, D. N. (Ed.) (2015). Integrative approaches to psychology and Christianity: An

introduction to worldview issues, philosophical foundations, and models of integration. (3rd ed.). Eugene, OR: Cascade Books.

Garzon, F. (2005).  Interventions that apply scripture in psychotherapy. Journal of Psychology  and Theology, 33 (2), 113-121.

Johnson, E. L. (2010). Psychology and Christianity: Five views . Madison, WI: InterVarsity Press.

Johnstone, B., Yoon, D. P., Cohen, D., Schopp, L. H., McCormack, G., Campbell, J., & Smith, M. (2012). Relationships among spirituality, religious practices, personality factors, and health for five different faith traditions. Journal of religion and health, 51 (4), 1017-1041. doi: 10.1007/s10943-012-9615-8

Josephson, A. M. & Peteet, A. R. (2007). Talking with patients about spirituality and worldview: Practical interviewing techniques and strategies. Psychiatric Clinics of North America, 30 (2), 181-197. doi: 10.1016/j.psc.2007.01.005

Moreira-Almeida, A., Koenig, H. G., & Lucchetti, G. (2014). Clinical implications of spirituality to mental health: Review of evidence and practical guidelines. Revista Brasileira de Psiquiatria, 36 (2), 176-182. doi: 10.1590/1516-4446-2013-1255

Richards, P. S. & Bergin, A. E. (2014). Handbook of psychotherapy and religious diversity . Washington, D. C.: American Psychological Association.

Rogers, D. L., Skidmore, S. T., Montgomery, G. T., Reidhead, M. A., & Reidhead, V. A. (2012). Spiritual integration predicts self-reported mental and physical health. Journal of Religion and Health, 51 , 1188-1201. doi: 10.1007/s10943-010-9425-9

Sisemore, T. A., Arbuckle, M., Killian M., Mortellaro, E., Swanson, M., Fisher, R., & McGinnis, J. (2011). Grace and Christian psychology – part 1: Preliminary measurement, relationships, and implications for practice. Edification: The Transdisciplinary Journal of Christian Psychology, 4 (2), 57-63.

Worldview. (n.d.). In Merriam-Webster’s online dictionary (11th ed.). Retrieved from https://www.merriam-webster.com/dictionary/worldview

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Introduction to Christian Counseling

How it works

In this day and age, the word counseling is thrown about like a baseball on a summer’s day. It is used frequently in many different institutions such as, schools, health care facilities, and even churches. All be it there is nothing wrong with counseling in and of its self. It is actually a much-needed resource to provoke change in a struggling individuals’ life. The problem today is that our health care system and higher education systems believe that they are the only ones qualified to apply such counseling to the ones in need.

Now this is not a one size fits all indictment on all people of higher education or health care affiliates, but in my research, it is shown to be the opinion of the majority that fall into these categories. Even pastors today have bought into this lie and have pushed their flock in the direction of “professionals”.

Now let me clarify my feelings about this subject of counseling and why I have said the things previously mentioned. I believe without a doubt that there is a time and a place for clinical counseling and a need for highly educated professional individuals to carry that counseling out for their patients. I am in no way against professional counselors. With that being said I do not believe that is where someone should start their journey towards change, and healing nor do I believe one has to be a PhD. to help these hurting people. The purpose of the information you are about to read is to bring back to light the art of Christian Counseling and show exactly what it is and why it is so desperately needed today. I will not just define Christian Counseling but also intend to show how one should approach and counsel others in a Christian setting.

• 0.1 The Problem
• 0.2 Varying Methodology
• 0.3 What is Christian Counseling
• 0.4 The Starting Point of Biblical Counseling
• 0.5 How One Should Approach and Counsel Others in a Christian Setting
• 1 Conclusion
• 2 References

The Problem

It is the beginning of another year, the clock struck twelve, the ball dropped yet again and ushered in the year 2019. Now with a new year there is so much excitement, lots of resolutions, and newness in store, a starting over so to speak. Of course, a new year doesn’t mean that all the problems of the previous years are magically washed away or simply disappear.

One of those problems that we carry over is the issue of the lack of Christian Counseling. The need and desire for pastoral, Christian, Biblical counseling in the local church body and beyond is growing at an exponential rate. The issue is that the need is growing, but the men and women of God are not there to meet this rapidly growing need.

In addition to the lack of people to practice Christian Counseling there is a significant shortage of Scriptural based materials for them to use. Without materials for training pastors lack the basic tools for counseling. There has been a plethora of books written on the subject of Christian Counseling, but most are not practical, and some propose methods that are even unbiblical and sometimes dangerous for the counselee. The problems are real, a shortage of willing counselors and a shortage of material to train current pastors, counselors, and new counselors to meet the growing and real need of Biblical Christian Counseling.

The good news is that God has a method and it is based on the word of God. The biggest issue at hand though is that even the church and pastors today have bought into the notion of passing people off to professional counselors. Again, I believe there is a need for professional clinical counselors. I also believe that every problem starts with a problem in the heart and the God of the Bible is the ultimate heart changer so, the best place to start is with what God’s word says. The worlds methodology will always be skewed because it is from the world and not the word.

Varying Methodology

A person’s methodology, or the model they use for counseling will always come from his or her assumptions, they will base everything they say on what they believe to be true. The key word there is believe, just because they believe something does not make it true. The old saying comes to mind that states just because you believe you’re a car does not mean if you sleep in a garage you will wake up a car, no matter how much you believe. If your belief is based on a lie, then your counsel will be built on lies and be ineffective.

On the other hand, if your belief is built on truth “The word of God” then your counsel has a firm foundation and is a great place to begin to build. This is reminiscent of what (Matthew 7:24-27 ESV) says, “Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it.” If we build our counsel on the rock instead of the shifting opinions of this world, it will always stand. Not only will it stand but it will do what God said it would do, which is to change lives. (Isaiah 55:11 ESV), says, “so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it.”

The truth is the way we treat people and our general attitude towards the ones we are counseling develops from what we really believe. Methodology is definitely important, but belief dictates our actions. Adolph Hitler is a prime yet extreme example of this exact statement. He believed that Jews were and inferior race, so his belief prompted his atrocious actions and the genocide of millions of innocent people.

Belief is a powerful thing, I would go as far as saying it is the most powerful force there is in an individual’s life. Belief provokes actions some good and some bad, but always action. In counseling belief is the foundation, the ground floor, the place our thoughts and actions manifest from. If counseling is based on the beliefs of this world it is like the counselee is on a latter in quick sand. No matter what they believe, apart from God they will always be on the bottom rung no matter how hard they climb. The Bible must be the defining and final authority in how we live out our faith. No matter what method one uses for counseling they must be studied in the light and through the lenses of the Word of God.

There are three approaches of counseling commonly used today:

• Expert Knowledge,
• Common Knowledge,
• Divine Knowledge.

Expert Knowledge. This approach boils down to what Plato believed which was that only the wisest among men should rule. Basically, in this approach the expert must do it for the person. Freud is one of the most prominent proponents for this approach. He believed only experts can solve these perplexing and complicated problems.

Then there is Common Knowledge. This is called Non-Directive Counseling. A man named Carl Rogers believed that there wasn’t a need for an expert. He believed that everybody had enough knowledge and resources to take care of their own problems. Basically, if you can’t figure out your problems you are not living up to your potential.

Lastly there is Divine Knowledge. This is the best approach for Christian Counseling. Dr. Jay E. Adams says it like this “A believer must start with a Biblical Foundation and build from it a Christian methodology of counseling which rests upon and is consistent with the foundation.” Everything you need comes from the Scriptures.

People are not in need of an expert, or the ability to live up to their full potential. They are in need of a life changing encounter with the God of the Bible. This encounter illuminates the words on the pages of Scriptures and gives us Divine Knowledge. This is where our methodology should begin.

What is Christian Counseling

Christian Counseling is counseling that begins with the Scriptures. (2 Timothy 3:16-17 ESV) says, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, 17 that the man of God] may be complete, equipped for every good work.” (Romans 15:4 EV), 4 For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope.” (Romans 15:14 ESV), 14 I myself am satisfied about you, my brothers, that you yourselves are full of goodness, filled with all knowledge and able to instruct one another.” (1 Corinthians 10:11 ESV), 11 Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come.” It is not about the external data. It is about the God given data brought to life in our hearts, by the power of the Holy Spirit.

Christian counseling is not about psychology. You cannot use the teachings of this world as truth by sprinkling some scriptures on them. Instead of starting with psychology, we must start with the Scriptures. In order for us to start with scriptures we need to know the scriptures. The Bible teaches us how to live and not live. It shows us what acceptable behavior is and what it is not. It gives us step by step instructions on how to change personality and behaviors. It gives us advice on solving family, marital and personal conflicts. The Bible has something to say about every area of our lives. It is certainly able to speak to the everyday problems that confront each of us, such as relationship issues, financial strains, our responses to physical health or illness, parenting questions, and loneliness. But it also has something to say about modern problems such as depression, anxiety, mania, schizophrenia and attention deficit disorder, just to name a few.

Of course, the Bible doesn’t tell us word for word the answer to each individual problem. It doesn’t offer techniques and plans for life change that look like they came out of a how to fix my problems for dummies book. The good news is through prayer and seeking the Lord. Through meditating on Scriptures and a willingness to receive wise counsel and guidance from each other. We can see what the Bible says about creation, the fall, and redemption and see how it gives us specific, effective insight into all the issues of this life. So Christian Counseling is counseling based on what God says, not the world, experts or what your own potential says.

Christian Counseling is centered around Jesus Christ. He is the King and the Cornerstone. This means he knows more about the human mind and personality and behavior than any philosopher, scholar, or doctor. Christ is the center, He created us therefore who would better know the creation than the creator.

The Starting Point of Biblical Counseling

I believe the process should begin like previously mentioned, in the Scriptures because they are our firm foundation. The pastor or counselor must make sure that what he says and how he counsels is either directly based on scripture or that it lines up with what the Scriptures say. Some foundations to make sure your counselee knows and understands are, the existence of God, and His Person, theological truths concerning man. That man was created by God. Man was created for Gods pleasure, Man was created in a state of innocence, in Gods image, Man became depraved. In a nut shell the starting point is to make sure the counselee has a firm understanding of the Gospel.

From there the counselor can move forward to specific issues all the while pulling his or her answers from what God says on the pages of Scripture. The list of issues a counselee is experiencing could be endless so for brevity we will not make comprehensive list. The greatest peace a counselor can possess is that all the answers are in the book.

How One Should Approach and Counsel Others in a Christian Setting

Some things to reflect on as we approach and counsel others. First thing we need to remember is to approach counseling like the rest of our lives humbly, prayerfully, and with love. As believers we are commanded to restore one another (Galatians 6:1 ESV), says, “Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted.” That is what counseling is, restoring one another. The original Greek word was used by fisherman when they referred to mending of their fishing nets. They called their work restoration. The main goal of all restoration is to bring Glory to God. Our approach in Christian Counseling is about the restoration of hearts, which brings glory to our heavenly father.

We should approach people who need counseling with the goal of instilling hope. Meaning we speak a kind word, by our testimony, and share with them the hope that God can change them. We need to be prepared to hear stories of tragedy, feelings of worthlessness, injustice. We must give authoritative instruction, again from the word of God. We need to be good listeners, listening more than we speak. The old adage of having two ears and one mouth speaks volumes. We need to rely on the power of God. We must give advice carefully, prayerfully, and not hastily. Take the time to really be there for your counselee, do not be in a hurry it is not an appointment it is a child of God and for His glory.

A key element or goal a counselor should remember is that they can lead their counselee to a personal relationship with the God of the universe. Again, there are so many approaches a counselor could take. To sum it all up, approach any counseling situation with love as a listener ready to direct whatever issue to the word of God. The word of God is alive and breathing and ready to separate the lies from the truth.

As pastors it could be a very easy thing to pass someone along to a “professional” but that is not always what is best. God has placed us in our position with our flock for a specific reason, not by accident. We are there to lead the way. It is the shepherd, and not the psychiatrist, that God has assigned the job to. This job of sharpening, and leading is, of course, rooted in love. Biblical counselors are grounded in the love of Jesus Christ, they are growing in love for Jesus, and they enjoy loving others in the name of Jesus. “And this is His command: to believe in the name of His Son, Jesus Christ, and to love one another as He commanded us” (1 John 3:23 ESV).

Wherever counseling takes place, in an office, a restaurant, or a home, or a church, it bears this recognizable mark. All things are spoken and done in love. Biblical counseling sounds to me like it is being done in a family not the sterile environment of a doctor’s office. Such family like, loving relationships, when put with the content of Scripture, should make it easily distinguished from what the world calls counseling. It is my hope and fervent prayer through the reading of this document that God would ignite a new passion inside of His people. To bring back His design and begin to counsel one another in love from the Scriptures. (Proverbs 27:17 ESV), says, “Iron sharpens iron, and one man sharpens another.”

As pastors it what we are called to do and where God guides, He provides. He has given us the only textbook that we will ever need in His Holy Word. Richard Gantz says it like this, “Biblical Counseling is teaching people to live the Christian life.” Sounds like a pastor’s job description, but it is not just our duty it is our privilege. Lord raise up an army who stands on Your Word. Send Your counselors to the hurting and broken hearted and begin with me.

• Dr. Edward Watke Jr. (1992) Biblical Counseling Seminar Materials, Revival in the Home Ministries
• Scripture quotations marked (ESV) are taken from The Holy Bible, English Standard Version. ESV® Text Edition: 2016. Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

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CCOU 201 Introduction to Christian Counseling

• Course Description

For information regarding prerequisites for this course, please refer to the  Academic Course Catalog .

Course Guide

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*The information contained in our Course Guides is provided as a sample. Specific course curriculum and requirements for each course are provided by individual instructors each semester. Students should not use Course Guides to find and complete assignments, class prerequisites, or order books.

This course is designed to equip students to identify and distinguish counseling models that quantify Christian counseling. The content is designed to deliver essential knowledge and skill to help students become proficient in helping within a Christian ministry context. The course provides students with an overview of basic resources and knowledge that apply to a broad scope of counseling issues; secondly, it presents practical biblical counseling models and skills to address those issues.

Course Assignment

Textbook readings and presentations with lecture notes.

No details available.

Course Requirements Checklist

After reading the Course Syllabus and Student Expectations , the student will complete the related checklist found in the Course Overview.

Discussions are collaborative learning experiences. Therefore, the student is required to provide a thread in response to the provided prompt. The original thread must be at least 300–500 words in length and demonstrate course-related knowledge and include at least 1 citation from the textbook and 1 citation from the Bible. In addition to the thread, the student is required to reply to 2 classmates’ thread. The reply must be at least 150–250 words in length and include at least 1 citation from the textbook and 1 citation from the Bible. All citations should be in APA format. (CLO: B, E, F)

Research Paper Assignments (3)

This project will be completed throughout the course. The student will choose a topic related to Christian counseling to research. This project will be completed in 3 parts:

Research Paper: Topic Proposal Assignment

The student will submit a current APA formatted, research paper topic proposal of at least 250 words that will identify the topic on which they plan to write. It will include a title page in current APA format.

Research Paper: Annotated Bibliography Assignment

The student will find at least 4 scholarly journal articles that pertain to their topic. These articles will be submitted in the form of an Annotated Bibliography. The assignment will include a title page in current APA format, the sources listed in current APA format, as well as a brief summary of each article and a descriptions of its purpose in the paper (2–3 sentences). 

Research Paper: Draft Assignment

The Research Paper: Final Assignment will be checked for originality via the Turnitin plagiarism tool. This assignment will allow students to submit a draft of the final submission and make any necessary edits prior to submitting the final assignment.

Research Paper: Final Assignment

In the final step, the student will write a research paper on the topic chosen in Part 1. The essay will be at least 3-5 pages in length, include at least 4 scholarly references in addition to the Bible, and should be written in current APA format. The essay submission should also include a title page and reference page in current APA format. 

(CLO: A, D, E, F)

Short Essay Assignments (2)

The student will submit two short essays, of 300-500 words each, addressing topics provided. The essays will be in current APA format and include a title page, a reference page and in-text citations. Each essay will review a different topic from the text and will also link each topic with Scripture. (CLO: A, B, D, E, F)

Counseling Review Presentation Assignment

The student will create a 10–14 slide PowerPoint presentation reflecting on the content from the first 7 weeks. The presentation will address the key points from each chapter. The student will also discuss how Christian counseling and secular counseling may differ in each area. The textbook and the Bible will be cited and integrated into each slide. The presentation will include a title slide and a reference slide not included in the slide count. All citations should be in current APA format. (CLO: C)

Quizzes (4)

The student will take 4 quizzes in this course. Each quiz will have 25 multiple-choice and true/false questions, and the student will have 40 minutes to complete each quiz. The quizzes cover content select chapters in Caring for People God’s Way (Clinton, et al., 2005).  (CLO: A, B, E, F)

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Dzerzhinsky in Moscow Oblast Destination Guide Russia

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Dzerzhinsky in Moscow Oblast, Russia

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Travel warnings are updated daily. Source: Travel Warning Russia . Last Update: 2024-05-16 08:19:50

Explore Dzerzhinsky

Dzerzhinsky in Moscow Oblast is located in Russia about 13 mi (or 21 km) south-east of Moscow, the country's capital.

Local time in Dzerzhinsky is now 03:51 AM (Friday). The local timezone is named Europe / Moscow with an UTC offset of 3 hours. We know of 7 airports in the wider vicinity of Dzerzhinsky, of which two are larger airports. The closest airport in Russia is Bykovo Airport in a distance of 8 mi (or 13 km), East. Besides the airports, there are other travel options available (check left side).

There are several Unesco world heritage sites nearby. The closest heritage site in Russia is Church of the Ascension, Kolomenskoye in a distance of 7 mi (or 12 km), West. If you need a place to sleep, we compiled a list of available hotels close to the map centre further down the page.

Depending on your travel schedule, you might want to pay a visit to some of the following locations: Orekhovo-Borisovo Yuzhnoye, Moscow, Cheremushki, Ramenskoye and Vostochnoe Degunino. To further explore this place, just scroll down and browse the available info.

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Master Hotel Kotelniky

Address 2,8 mi Novoryazanskoe sh 5a 140053 Kotelniki Russia

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Ugresha Monastery

Nikolo-Ugreshsky Monastery is a walled stauropegic Russian Orthodox monastery of St. Nicholas the Miracle-Worker located in a suburb of Moscow formerly known as Ugreshi and now called Dzerzhinsky. It is the town's main landmark and is featured on the . The monastery is known to have existed as early as 1521, when the Tatar horde of Mehmed I Giray reduced Ugreshi to ashes. The old katholikon of St. Nicholas (later destroyed by the Soviets) was built in the 16th century.

Located at 55.6217, 37.84 (Lat. / Lng.), about 1 miles away. Wikipedia Article Russian Orthodox monasteries, Buildings and structures in Moscow Oblast, Christian monasteries established in the 14th century, Museums in Moscow Oblast, Religious museums in Russia, Biographical museums in Russia, Decorative arts museums in Russia

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1. Butovo Firing Range

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