The following is a paper I originally wrote April 10, 2017 for COUC 730: Issues in Integration class at Liberty University.
Abstract
This Biblical Psychotherapeutic Integration Model (BPIM) was proposed and discussed as a model derived from selected key concepts, interventions, and techniques from the biblical counseling and integration counseling models. Separate discussions of the biblical and integration models were highlighted. Areas collectively discussed include truth and knowledge; creation of mankind and human personality; theory of motivation; influences from various disciplines; descriptions of health, illness, and recovery; techniques; and lastly the role of the counselor.
Keywords: biblical, Christian, counseling, integration, psychology
Faith Integration Model
History and Development
Diversity is a fundamental concept in the counseling field. There are many different types of clients and client issues, which require a multiplicity of counselors, counseling theories, counseling techniques, and counseling approaches to work with the diversity of clientele. Counselors are required to be proficient in theory and technique; however, due to the rise of diversity, it behooves counselors to be diverse or eclectic in their work with clients. There is no ‘one size fits all’ in counseling. For example, a psychoanalytic approach with one client may not work for another client. Counselors are required to be flexible, but within reasonable limits with compatible theories (i.e., drawing from theories and techniques of similar therapies such as cognitive behavioral therapy, rational emotive behavioral therapy, acceptance and commitment therapy; Clinton & Ohlschlager, 2002). In the field of Christian counseling, there are many different approaches and models in which to work with the diverse population of Christian clients. The primary focus of this paper will concentrate on the fusion of selected methods and techniques from two of the five leading models of Christian counseling: Biblical Counseling and Integration.
Biblical Counseling Model
The biblical counseling model adheres to the idea of the special revelation of God, as expressed in the Bible, for practical life application (Scott, 2012). This is not to say Scripture is the only source of information in the process of counseling. A great deal of biblical analysis of information is considered by the counselor, but the Bible is seen as the unfailing and authoritative truth (see John 4:21-24; 8: 31-32; 2 Corinthians 13:5-10; 2 Timothy 3:16-17; Collins, 1993; Powlison, 2010a; Scott, 2012). The Apostle Paul indicated in his letter to the Colossians that his goal in communicating with the people was to influence spiritual maturity (see Colossians 1:28; Crabb, 2013). Through spiritual maturity, the Christian is equipped to dive deeply into the purpose of their life: worship and service. Spiritual and psychological maturity is the main approach of biblical counseling (Crabb, 2013). Biblical counseling differs greatly from other forms of therapy as the focus is on the care and cure for the soul (Powlison 2010a).
Leading figures identified in the biblical counseling movement include Jay Adams, Larry Crabb, Wayne Mack, Frank Minirth, Paul Meier, David A. Powlison, Paul Tripp, Steve Viars (Clinton & Ohlschlager, 2002; Powlison, 2010b; Scott, 2012). The biblical counseling movement essentially started with the anti-psychiatry work, Competent to Counsel by Jay Adams, which spearheaded the nouthetic (i.e., Greek noutheteo, “to admonish”; verbal, directive, and instructive confrontation) counseling movement (Crabb, 2013; Clinton & Ohlschlager, 2002; Johnson, 2010; Powlison, 2010b). Adams argued against contemporary forms psychotherapy and psychiatry, claiming they were too secular and opposed to Christianity (Johnson, 2010). For this form of counseling, the Bible was seen as satisfactory for the needs of God’s people and pastors were to be the principal counselors in their communities (Clinton & Ohlschlager, 2002; Johnson, 2010; Powlison, 2010b; Scott, 2012). The primary focus of biblical or nouthetic counseling was on personal accountability and repentance of sin, as most problems addressed in secular forms of psychotherapy are rooted in some form of sin, and seeking Christ. Adams wrote numerous articles and books on the subject of nouthetic counseling, and founded or assisted in the formation of organizations and journals (e.g., Journal of Pastoral Practice in 1977, Christian Counseling and Educational Foundation [CCEF] in 1968, Journal of Modern Ministry in 2005; Johnson 2010). Critics of this view of Christian counseling argued that this approach was too narrow and confrontational, Scriptures did not hold relevance for those whose problems were not specifically addressed in Scripture, those who were outside of the church, non-believers, and proponents of modern psychology who saw the value of in the science of psychology (Clinton & Ohlschlager, 2002; Johnson, 2010). Crabb (2013) argued, that while he believes the central goal of biblical counseling is spiritual maturity, there are other ways to achieve that goal than only through confrontational approaches (e.g., gentle support, encouragement, empathetic listening, exploration, reflection, clarification, and acceptance); however, confrontational approaches can be utilized when necessary for the situation.
Basic assumptions of the biblical counseling model include: (a) Christ-like character of the counselor in ministering the Word of God (e.g., Matthew 22:37-40; John 17:20-26; Ephesians 5:1; 1 John 2:1-11), (b) faith of the client (i.e., lasting change can only happen when the believer has faith in Christ and seeks to bring God the glory; see John 4:1-42; 1 Corinthians 2:14; Ephesians 2:11-13; Titus 3:1-7; see also Crabb, 2013), (c) spiritual resources (e.g., the Holy Spirit, the Word of God, local church community for spiritual growth, salvation, and sanctification; see John 17:17; Romans 1:16-17; Galatians 6:1-2; Ephesians 4:15-16; 2 Timothy 3:12-17), (d) influence of the past (e.g., freedom from personal sin and the sin of others to live in the truth; see John 8:31-38; 1 Corinthians 6:9-11; Romans 12:21; Titus 2:11-14), and (e) the whole person (e.g., physical and spiritual; see 2 Corinthians 4:16-18) (Scott, 2012). Additionally, a belief in the Christian worldview of acceptance of the creation and gospel, specific application of God’s Word, and the Holy Spirit are enough to assist clients with their issues (Scott, 2012).
As the primary goal of biblical counseling is spiritual maturity, interventions and techniques are designed that assist the client in their journey of spiritual growth (Crabb, 2013; Powlison, 2010a, 2010b; Scott, 2012). Crabb (2013) described his seven-stage approach to biblical counseling as a basic game-plan for the counselor to follow; however, Crabb emphasized the importance on the therapeutic relationship and making allowances for the diversity of the client and their needs. The seven stages of Crabb’s (2013) biblical counseling approach include: (1) identify problem feelings, (2) identify goal-oriented (problem) behavior, (3) identify problem thinking, (4) change the assumptions or clarify biblical thinking, (5) secure commitment, (6) plan and carry out biblical behavior, (7) identify spirit-controlled feelings. Scott (2012) described the importance of structured and applicable homework assignments being essential for client change. Suggested homework assignments include: devotional reading, listening or watching a Bible study of sermon series (e.g., Joyce Meyers, Beth Moore, Joel Osteen, Kerry Shook), reading Scripture, or completion of a certain task between sessions. There is an expectation from God of the client to work on and apply one or more of these tasks into their lives if they say they are a believer (see Luke 3:7-14; John 13:13-17; Philippians 2:12-13; 1 Timothy 4:7-10; James 1:22-25; Scott, 2012).
Integration Model
The integration model of Christian counseling combines psychology, theology, and spirituality in a way that is flexible and fluid to the current counseling situation and is thoughtful of the client’s needs at that moment (McMinn, 2012). The integrative model was built on the Christian worldview of general revelation (i.e., God’s truth revealed throughout creation; see Genesis 1-2; Psalm 19:1-6; Romans 1:20; Colossians 1:16-17) and special revelation (i.e., God’s truth revealed through Scripture and the life of Jesus Christ; see 2 Timothy 3:16-17; Hebrews 4:15; 2 Peter 1:20-21); however, in this model it is recognized that these sources of truth are not always equally influential throughout life (Collins, 1993; Jones, 2001; McMinn & Campbell, 2007). The counselor’s commitment to a Christian worldview and to think biblically provide the context of for analyzing psychological thought (Jones & Butman, 2011; Pascoe, 1980).
Those who have made contributions to the Integration Model include: John D. Carter, Gary R. Collins, Stanton L. Jones, Mark R. McMinn, Bruce Narramore, David Pecheur, L. Rebecca Propst, and Siang-Yang Tan (Clinton & Ohlschlager, 2002; Jennings, Davis, Hook, & Worthington, 2013; Jones, 2010). Richards & Bergin (2005) discussed how spiritual and religious perspectives had been integrated with many mainstream theoretical orientations such as cognitive and behavioral therapies (e.g., Anderson, Zuehlke, & Zuehlke, 2000; Backus, 1985; Jennings, Davis, Hook, & Worthington, 2013; Knabb, 2012; McMinn, 1991; Pecheur, 1978; Propst 1981; Tan 1987). Vande Kemp (1986) noted the first known use of the term ‘integration’ was by a German immigrant to the United States, Fritz Künkel in 1953 for the Journal of Psychotherapy as a Religious Process. Since that time, the term ‘integration’ has been, for better or worse, used to describe the process of combining psychology and religion theology (Stevenson, 2007). The Christian Association of Psychological Studies (CAPS), originally developed by Dutch Reformed pastors, theologians, and mental health professionals, is the last of several organizations that were created in the late 1940s and 1950s for the purpose of communicating about faith, religion, and mental health. Their purpose was to apply their Christian worldview to the process of counseling (Stevenson, 2007). In 1946 Division 36 of the American Psychological Association (Psychology of Religion) was developed and has helped pave the way for the relevance of the psychology of religion to be part of the discussion of mainstream psychology (Reuder, 1999; McMinn & Hall, 2001; Stevenson, 2007).
Basic assumptions of the integrative model include: the imago Dei, all truth is God’s truth (i.e., “the unity of truth”), the Bible does not fully provide all that is needed to understand the human condition completely, and that psychological research is of value (Carter & Narramore, 1979; Jones, 2010). There are three parts to fully understanding the concept of the imago Dei: (a) structural/substantive (i.e., humans are created in the image of God, have a spirit, are capable of rational thought superior to the created order); (b) functional (i.e., are a reflection of God); and (c) relational (i.e., are in relationship with God) (see Genesis 1:26-30; Anderson, Zuehlke, & Zuehlke, 2000; Carter & Narramore, 1979; Entwistle, 2015; Entwistle & Moroney, 2011; Jones, 2010; McMinn, 2012; McMinn & Campbell, 2007). Human motivation is derived from these three domains of the imago Dei, which are assumed to come naturally, as God intended; however, humans live in a fallen world and may require assistance in the form of therapy (McMinn & Campbell, 2007).
McMinn & Campbell (2007) identified three intervention domains, and associated techniques, that relate to the views of the imago Dei: (1) symptom-focused (i.e., functional view), (2) schema-focused (i.e., structural view), and (3) relationship-focused (i.e., relational view). Drawing from key concepts from cognitive and behavioral therapies, symptom-focused interventions concentrate on clients learning new skills for improved functioning (McMinn, 2012; McMinn & Campbell, 2007). The purpose of skill building is for the counselor to help the client identify maladaptive thought patterns that lead to feelings of distress, by changing these problematic thought patterns with new thinking and behavioral skills, with the idea of alleviating symptoms of distress. Schema-focused interventions dive deeper and concentrate on how one views, understands, and makes meaning of the world around them (i.e., personal worldview or core beliefs; McMinn, 2012; McMinn & Campbell, 2007). Core beliefs are what carry each person through their lives. Each person’s worldview is unique and individual, even within the same culture. The core beliefs are impervious to change and are not likely to be associated with any particular life event. Relationship-focused interventions call attention to the therapeutic relationship and how the therapist can assist the client in developing a new way to view their world (McMinn, 2012; McMinn & Campbell, 2007). Attention is paid to deep relational wounds, unresolved conflicts, and character issues. Despite the brokenness of the human therapist, there is a calling to sit with people in their deepest and darkest times, to help them experience healthy relationships and grace that they may not have otherwise experienced. This experience happens because humans are relational beings and made in the image of God (McMinn & Campbell, 2007).
Although similar in some aspects, the biblical counseling and integration models have their differences. Both models see humans as being created in the image of God (i.e., imago Dei), place profound emphasis on Scripture and Christian worldview, and have similar interventions and techniques (Clinton & Ohlshlager, 2002; Collins 1993; Crabb, 2013; Jones & Butman, 2011; McMinn & Campbell, 2007; Scott, 2012). The biggest differences in these two models concern views on psychology and religion. The integrative approach values the contributions of the science of psychology and spirituality, whereas the biblical approach adheres to the belief that the Bible is the only authoritative truth (Carter & Narramore, 1979; Collins, 1993; Crabb, 2013; Johnson, 2010; Jones, 2001, 2010; Jones & Butman, 2011; McMinn & Campbell, 2007; Pascoe, 1980; Powlison, 2010a, 2010b; Scott, 2012). The focus of this paper will concentrate on the fusion of biblical counseling and integration.
Content of the Biblical Psychotherapeutic Integration Model (BPIM)
The model prepared and presented in this paper is the Biblical Psychotherapeutic Integration Model (BPIM). This model features elements, principles, interventions, techniques, and other essential components that can be appropriately molded into a faith integration model that can be utilized in the work counselors do with their clients. Key areas that will be covered in the following sections include: truth/epistemology; model of mankind and the structure of personality; theory of motivation; interdisciplinary field influence; examination of positive physical, social, psychological, and spiritual health; explanation of how illness is defined; explanation of how recovery is defined; and counseling techniques and the role of the counselor.
Truth/ Epistemology
Knowing where truth and knowledge are derived are important aspects for a counselor in understanding worldview. Merriam-Webster (n.d.) described ‘truth’ as fidelity, fact, certainty, belief that is accepted as true, and God (in Christian science). ‘Knowledge’ is described as the condition of knowing something through experience or association, and the condition of acquiring truth or fact through reasoning (Merriam-Webster, n.d.). Epistemology is described as a method of discernment used to differentiate opinion from justified belief (Entwistle, 2015). In the BPIM knowledge and truth come from the Bible, the living Word of God, and the evidence-based empirical science of psychology. The BPIM values the science of psychology as seen through the Christian worldview of general revelation (i.e., God’s truth revealed through creation) and special revelation (i.e., God’s truth revealed through Scripture). Truth and knowledge can be acquired from both fields of study.
Enwistle (2015) argued the quest for spiritual maturity is God-given but is prevented due to worldviews, sin (personal or communal), human limitations and frailty, false assumptions or beliefs, in addition to many other limitations that impede spiritual growth and maturity. Despite these limitations, spiritual maturity is possible through self-awareness and appropriate guidance. It is possible, through appropriate discernment, Christian theology and the science of psychology can be properly integrated to where both fields are respected (Entwistle, 2015).
Model of Mankind
The origins of human existence are often viewed differently from one culture to the next, one religion from another, and between secular and spiritual theories or models of psychotherapy (Entwistle, 2015). According to the Christian worldview, humans were created by the hand or in the image of God (i.e., imago Dei; see Anderson, Zuehlke, & Zuehlke, 2000; Carter & Narramore, 1979; Entwistle, 2015; Entwistle & Moroney, 2011; Jones, 2010; McMinn, 2012; McMinn & Campbell, 2007; Tan, 2011). Despite the divine creation of human existence, humans have limitations, flaws, brokenness, and other negative qualities due to the fall, but possess so many more positive attributes of humanness by being fearfully and wonderfully made in the image of God (Entwistle, 2015). Due to human limitations, there is a dependence on God. Psychological perspectives follow to the view of humans as complex bio-psycho-social beings that are often broken. Through reading and studying the written Word of God and the empirical science of psychology, there can be an expectation of human understanding (Entwistle, 2015). In the BPIM, mankind is created in the image of God (imago Dei) and is seen as a complex and limited bio-psycho-social-spiritual being that aspires to greater spiritual maturity and psychological being.
The Structure of personality. The structure of personality in the BPIM model consists of the three parts of the imago Dei, as seen in integrative psychology, and personal accountability and repentance as seen in the biblical counseling model. In this model, humans are creations of God, possess a spirit, are rational, hold dominion over the creatures of the Earth, are a reflection of God, and relational (see Genesis 1:26-30). Despite human limitations, humans are capable of rational thought, make mistakes, and are held accountable for these mistakes. There is an expectation of seeking repentance and spiritual growth within the BPIM model. Confrontational methods, as seen in the biblical counseling model of Jay Adams are not espoused as those methods can be more harmful than helpful. As Crabb (2013) mentioned, confrontation is not always necessary in the counseling room.
Theory of Motivation
There are many factors that drive human motivation. Some of these motivational factors are for good, and some are only for selfish gain. Crabb (2013) proposed five basic motivational factors that drive human behavior according to a biblical counseling approach: (1) based on a need, (2) belief that a need must be met, (3) goal driven, (4) minimization of negative feelings when a perceived need is not met, and (5) all human behavior is motivated. Human motivation is derived through the imago Dei; however, due to the fall of man, man’s sinful nature, and separation from the creator, cognitive distortions can be created that dictate human behavior and require assistance in the form of therapy (Entwistle & Moroney, 2011; McMinn & Campbell, 2007). The BPIM of counseling recognizes there are many factors that influence human behavior: needs based (i.e., to satisfy a basic need such as food, clothing, or shelter), environmental influence (i.e., trusting or untrusting of others based on previous experiences), perceived needs (i.e., needing a new car when the present vehicle is operational), goals based (i.e., attainment of a certain level of education or promotion), family influence (i.e., what was learned behaviorally from family of origin), spiritually based (i.e., adhering to the tenets of one’s religious/spiritual background), safety (i.e., personal, physical, or mental), and perceived expectation of certain behaviors (i.e., belief that certain behaviors are called for in certain situations). Due to these many influences on behavior, one can develop cognitive distortions about themselves, others, their environment, and how they view spiritual matters, which can lead to depression, anxiety, and separation from their God, requiring psychological and spiritual interventions.
Interdisciplinary Field Influence
The pursuit of learning about God’s Word (i.e., divinity, the will of God, the Bible) and God’s Works (i.e., philosophy, God’s power, creation) is ongoing endeavor (Bacon, 2012; Entwistle, 2015). Bacon (2012) described these two ideas as the book of God’s Word and the book of God’s works and contended that it was not possible for one to be too proficient in either book. Entwistle (2015) discussed the interdisciplinary influences of theology and psychology and how, despite their differences, originated from God. Scripture is the primary source of theology; however, other sources of information are used to understand some of the complexities of Scripture such as linguistics, philosophy, historical records, commentary, and archeology among others. Intellectual reasoning and analytical observation, among other disciplines such as biology and physiology, are the primary sources used to understand psychology, human behavior, and the natural world (Entwistle, 2015).
Drawing from Bacon’s (2012) view of the two books of God, Entwistle (2015) described three models of disciplinary relationship that have been built off of Bacon’s view: rebuilders, neutral parties, and allies. The Rebuilders model of psychology accepts the at psychology belongs to God, views psychology as being inundated with unbelievers, and fear Christians are at risk of compromising spiritual values. Rather than being adverse to psychology, Rebuilders seek to create a new Christian psychology, built on Christian worldviews, while still in a positive relationship with modern psychology (Entwistle, 2015). The Neutral Parties model of psychology accepts the idea that psychology and theology do not need to be in conflict with one another. Christian thought and psychological views can equally be respected and independent domains. Christian and psychological views are valued for their uniqueness rather than their similarities (Entwistle, 2015). Lastly, the Allies model of psychology acknowledge the legitimacy of Christian and psychological views, consider all truth is God’s truth, hold a Christian worldview approach to life and psychology, accept the idea that God gave birth to psychology and are His subjects to serve to Him (see Romans 11:36), understand the foundations of Christian theology through God’s Word, and that God is the creator and sustainer of all things (see Colossians 1:16-17).
Ultimately, God is the ruler and creator of all. That is to include various scientific and theological disciplines, as those are also God’s creations (Entwistle, 2015). The BPIM values Christian worldview and psychological inquiry. As there are many factors that contribute to clients seeking out counseling, disciplinary integration is vitally important. A client’s depression may not be because of cognitive distortions but may result from a physical issue that requires the attention of a medical doctor or related to relationship difficulties. There is value in seeking out other scientific and theological sources for this model of counseling.
Examination of Positive Physical, Social, Psychological and Spiritual Health
According to a Christian worldview, humans are created in the image of God (imago Dei), and according to a psychological worldview, humans are bio-psycho-social beings (Anderson, Zuehlke, & Zuehlke, 2000; Entwistle, 2015; McMinn, 2012; McMinn & Campbell, 2007). No matter the view in which a counselor espouses, there will be some understanding of what is healthy and what is unhealthy. The BPIM determines what is healthy and unhealthy through the lens of biblical and integrative models of counseling. McMinn (2012) described God as being bigger than what integrationists view as every human system of the imago Dei: structural, functional, and relational. The biblical perspective views the Bible as authoritative truth that can be applied to all circumstances (Collins, 1993; Crabb, 2013; Powlison, 2010a, 2010b; Scott, 2012). Healthy characteristics, according to BPIM would include active spiritual participation and spiritual growth, adaptive behaviors, healthy cognitions, and positive relationships. Biblical, psychological, spiritual, relational, and physical factors all contribute to health and well-being in BPIM as these factors contribute to the whole person. The psychology of religion plays an important role in all Christian models of counseling (Jones, 2010, McMinn & Campbell, 2007). Humans are sinful creatures and are directly affected by sin through the fall of man (see Genesis 3). It is important to understand not all sin is due to personal action but is due to something or someone outside one’s control (Scott, 2012). Through compassion, understanding, encouragement, and hope, there is a chance of bio-psycho-social-spiritual health.
Explanation of how Illness is Defined
Characteristics that define illness in BPIM include inactive spiritual participation or lack of spiritual growth, fear, hopelessness, anger, maladaptive thoughts, problematic relationships with others, and lack of relationship with God. There are many factors that figure into determining health and well-being in BPIM. These factors include Biblical, psychological, spiritual, relational, and physical being. Sin, either personal or communal, plays a role in one’s health. Humans were directly affected by sin through the fall of man, and as such are sinful creatures (see Genesis 3). Understanding that not all sin is due to personal action, but is due to something or someone outside one’s control is vitally important in working with clients (Scott, 2012).
Spiritual warfare, as described by Anderson (2000), is struggle or bondage against the ruler and forces of darkness. Spiritual warfare plays a part in overall health in BPIM. Spiritual bondage can take on many forms such as depression, bad habits, thoughts that are hard to escape, or sinful behaviors. Anderson (2000) noted the Apostle Paul wrote about these powers of darkness in his many letters and how to overcome the darkness through wearing the armor of God (see 2 Corinthians 10:3-5; Ephesians 6:10-18; 1 John 2:11). Due to these dark forces many people live defeated lives; however, that is not what the Father wants for His creation, but for humans to live fully and productively (Anderson, 2000).
Explanation of how Recovery or Cure is Defined
The goal of any model of counseling, whether Christian or secular, is healthy bio-psycho-social-spiritual functioning for the client. This does not mean that this person is in tip-top physical condition, managing fruitful and healthy relationships with other people, psychologically and mentally healthy and able to employ proper behaviors, or exhibiting Christ-like behaviors and thinking 100% of the time. That is far from the case at all. Humans are not Christ. There is no way, this side of Heaven, for humans to be just like Christ (Scott, 2012). The ultimate goals being engagement in spiritual growth opportunities to enable the Holy Spirit to move through and provide guidance; manage and be good overseers of God’s creation; live moral, ethical, rational and meaningful lives; and be in healthy relationships with God and others (Collins, 1993; McMinn & Campbell, 2007). Recovery in BPIM adheres to these concepts
Counseling Techniques and the Role of the Counselor
Counseling techniques. The Biblical Psychotherapeutic Integration Model (BPIM) is comprised of several concepts, interventions, and techniques from the Biblical Counseling Model and Integrative Counseling Model (see Collins, 1993; Crabb, 2013; Jones, 2001; McMinn 2012; McMinn 7 Campbell 2007; Powlison 2010a; Tan 1987). Christian Accommodative Cognitive Behavior Therapy (CBT) plays a role in the development of interventions and techniques that are employed to help the client identify and challenge maladaptive thoughts for the purpose of proper mental, physical, and spiritual functioning (Jennings, Davis, Hook, & Worthington, 2013). Techniques utilized in BPIM that represent a biblical counseling and integrative counseling background include: prayer-based relaxation, Christian meditation or guided imagery (see Propst, 1981), cognitive restructuring through sources of religious authority (see Tan, 2011; e.g., Scripture, devotionals), therapeutic support and representation of a healthy interaction, and engaging in spiritual growth activities.
The role of the counselor. In BPIM the role of the counselor is vitally important. The counselor is a reflection of Christ in the counseling room (see Matthew 22:37-40; John 8:23; 17:17-19; 1 John 2:6; Scott, 2012). The counselor is to set the example of establishing a positive, healthy relationship by exhibiting Rogerian principles of empathy, acceptance, genuineness, and positive regard for the client (see Romans 15:7; Rogers, 1957). For the client, trust is a major issue. Counselors can help clients see that others can be trusted. Counselors, in this model, are tasked with being a reflection of God, being open, genuine, empathetic, and accepting. Not all clients are going to be open to Christian counseling, but that does not mean a BPIM counselor cannot help them. The work is being done through the Holy Spirit.
This paper discussed and identified the elements of the Biblical Psychotherapeutic Integration Model (BPIM). BPIM is an integration of key concepts, interventions, and techniques from The Biblical Counseling Model and Integrative Counseling Model of Christian Counseling. Areas of discussion included a discussion of the biblical and integration models separately and collectively discussed: truth and knowledge; creation of mankind and human personality; theory of motivation; influences from various disciplines; descriptions of health, illness, and recovery; techniques; and lastly the role of the counselor.
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