REBT and Biblical Counseling

Running head: REBT AND BIBLICAL COUNSELING1

Rational Emotive Behavior Therapy and Biblical Counseling: Similarities and Differences

Chad J. Ressler

Liberty University

REBT AND BIBLICAL COUNSELING 2

Abstract

There are many schools of thought and theories within the field of counseling. However, one

particular theory stands out as powerful. Albert Ellis’ Rational Emotive Behavior Therapy has

proven to be a successful and potent vehicle for change in the lives of many individuals. This

approach has been utilized since the mid 1950’s and has met with much success. The field of

Christian counseling also developed around this time, and is quite young and evolving in its

approach. However, with Biblical values and Christian presuppositions it has also proven to be

effective and life changing for clients. One question that arises for Christian counselors is

whether or not REBT is compatible with the Christian worldview, and, if so, how would it look

and be implemented. An examination of the similarities and differences of REBT and Christian

counseling is necessary if one desires to use an approach which is largely secular based in order

to ensure that God’s glory is not diminished. Christian counselors must first and foremost

presuppose the epistemic Lordship of Christ and abandon that which is not compatible. What

follows is an examination of the similarities and differences between REBT and Biblically based

counseling.


Rational Emotive Behavior Therapy and Biblical Counseling: Similarities and Differences

The field of psychology and counseling is rich with many and varied theories designed to

help people live happier and fuller lives. Throughout history there have been influential

individuals who have developed different therapeutic approaches that developed into schools of

thought. One of these individuals was Albert Ellis who created what is known today as Rational

Emotive Behavior Therapy (REBT). Currently, REBT is one of the most influential therapeutic

approaches to psychotherapy (Murdock, 2009). As such, for the Christian who seeks to become

an effective counselor, REBT provides a very powerful approach to helping people. The

question then becomes, is REBT compatible with the Christian worldview? This paper will

examine REBT and Biblical counseling by exploring some of the similarities and differences

between the two approaches.

Brief History and Development

Albert Ellis was born in 1913 in Pittsburgh, Pennsylvania, but was raised in New York

City by an absentee father and a mother who was not interested in parenting. Ellis was a sickly

child, often hospitalized for various ailments. Due to extended periods of recover, Ellis was a

voracious reader, devouring works of philosophy and psychology. He received his bachelor’s

degree in business administration and sought to be published as a writer. Ellis did not meet with

much success in getting published, and subsequently entered Columbia University where he

trained as a marriage, sex, and family counselor. He earned both a Master’s and a PhD. in

clinical psychology (Murdock, 2009).

Earlier in his career he became dissatisfied with the methods he was taught and began

training in psychoanalysis. Thinking this training would result in greater success in helping his

clients, Ellis soon tired of the slow process of psychoanalysis and its seeming lack of efficacy. In


Ellis’ own words, “Even though many of my clients would feel better after the sessions, they

were rarely getting better in the sense of steadily experiencing less of the unhealthy emotions,

such as anxiety, depression, or rage, nor did they know how they could prevent themselves from

getting such disturbances” (Ellis & Ellis, 2011, p.9). As a result of this, Ellis proceeded to work

out a blending of his psychoanalytic training with behavior therapy, and by 1955 he was

practicing what was then called Rational Therapy. Though his theory met with little acceptance

by his colleagues, by 1959 he had established the Institute for Rational-Emotive Therapy and by

1985 was awarded the APA’s award for distinguished professional contribution to knowledge

(Murdock, 2009). His work and REBT continue to be one of the dominant approaches in

psychology today, and Ellis left behind over 800 articles and 70 books. His work continues at

the Albert Ellis Institute (Murdock, 2009).

Biblical or Christian counseling is a relatively new approach to psychotherapy. Several

different approaches are undertaken by psychologists and theologians attempting to blend the

two together. Differences in worldviews and approaches often motivated Christians to seek out

Christian counselors rather than their secular counterparts. This is understandable in light of the

necessity of Christians to operate from presuppositions that often run antithetical to secular

counselors. Around the same time that Ellis was developing REBT, Christian counseling was

beginning with the establishment of the National Catholic Guidance Conference and then

expanded to include other denominations of Christianity1. The development of Christian

counseling was, in part, influenced by three things: a reaction to the social changes of the

1960’s, the result of religious revival in the United States, and the deterioration of the nuclear

family (Carter, 1999). In the late 1980’s two organizations formed to bring together psychology

1 This author is not making an assertion with respect to whether or not Catholics are Christian, rather the terms are used for the sake of simplicity.


and Christian values. The Association of Christian Therapists (Roman Catholic) and the

American Association of Christian Counselors (conservative Protestant) brought together various

members of the counseling profession under these two umbrella groups (Carter, 1999).

Christian counseling is a fusion of theological and psychological concepts, and is

concerned with how a person’s Christianity impacts one’s life. Christian counselors are very

much concerned with family due to the importance the Bible places on the traditional family.

The uniqueness of Christian counseling is found in four basic assumptions. The first is

accommodation where it is believed that incorporating the client’s values in therapy results in

greater therapeutic gain. Second, there is the assumption of hope whereby the hope of recovery

serves as a powerful motivator. Third, and perhaps most powerfully, there is the assumption that

Christian counseling mixed with psychotherapy offers an approach that provides a divinely

inspired standard of conduct. Lastly, Christian counseling assumes the work of a divine agent in

the counseling process (Carter, 1999).

Importance to the Field of Counseling

The ability to blend the principles and theory of REBT and Biblical Counseling is, in this

writer’s opinion, of utmost importance to counseling professionals as well as potential clients.

Rational Emotive Behavior Therapy, in itself, has been demonstrated to be extremely effective in

helping people to overcome a wide range of psychological disorders. When REBT is combined

with Biblical Counseling complete with orthodox Christian presuppositions, one now has a

powerful vehicle with which to affect change. This assertion can be supported by empirical

research conducted by W. Brad Johnson and Charles Ridley in 1992. In this particular study,

Johnson and Ridley conducted both REBT and Christian REBT with clients suffering from

depression. One of the hypotheses of this study was that Christian REBT would produce greater


reductions in depression, automatic negative thoughts, and irrational beliefs of Christian clients

than secular REBT. The participants in the study were administered the Beck Depression

Inventory, the Automatic Thoughts Questionnaire, the Ellis Irrational Values Scale, and the

Counselor Rating Form-Short Version. Score were obtained and then participants were

randomly assigned to one of two groups: Christian REBT and Secular REBT. Those participants

were then administered 6 therapy sessions lasting 50 minutes, twice a week. The same counselor

was used for both treatment groups. Secular REBT consisted of standard REBT therapy and

procedures recommended by Ellis. Christian REBT followed the same REBT process as the

secular group; however, Christian components were added. Participants in the Christian REBT

group were also taught to view the Bible as ultimate truth, use Biblical truth to dispute Irrational

Beliefs, and were taught Biblical counter challenges with respect to the disputation process.

Prayer and Christian content was also emphasized in homework assignments, and a short prayer

was offered at the end of each session (Johnson & Ridley, 1992).

With respect to their second hypothesis, results demonstrated that the secular REBT

group showed significant improvement on the BDI (p <.03) and the ATQ-30 (p <.03). The

Christian REBT group also showed significant improvement on the BDI (p < .02) and the ATQ-

30 (p < .02). The findings of this study demonstrate the clear effectiveness of combining REBT

with Christian principles. While these findings are encouraging, the researchers did note some

limitations of the study. One was the small sample size (N=17) as well as the fact that one

counselor was used in the study, and so, counselor effects could come into play as well (Johnson

& Ridley, 1992). Despite these limitations, this study provides empirical evidence that the

combination of REBT with Biblical counseling is effective in producing significant change in the

lives of individuals.


Relevant Major Themes

Difference in Worldview

The founder of REBT, Albert Ellis, was an atheist and so REBT functions from a secular

humanist worldview. In fact, Ellis wrote “Rational Emotive Behavior Therapy (REBT) is one of

the main humanistic psychotherapies” (Ellis, 1996, p.1). Secular humanism is characterized by

its lack of reference to God or religion, and a worldview that is characterized by a focus on the

natural rather than the supernatural (Gill, 2001). Among the ranks of secular humanism are

generally skeptics and relativists. For Christians, secular humanism is seen as one of the greatest

enemies with its vehement antagonism toward God. The secular humanist makes man the focal

point of life, rather than God. Ellis himself believed that people had the ability to imagine,

fantasize, and strongly believe in a myriad of supernatural deities, and that unless these deities

were empirically falsifiable that anyone could invent any number of them (Ellis, 1996). Though

in his early writings Ellis was hostile to the notion of mixing religion with REBT, his ideas

changed somewhat later in his life. Ellis earlier believed that due to the secular humanist nature

of REBT that it would possibly be compatible with liberal and non-absolutistic religions.

However, after a thorough literature review of Christian counselors who used REBT, Ellis stated

that REBT could “be compatible with some forms of absolutistic and devout religiosity” (Ellis,

1996, p. 30).

For the Christian, his or her worldview is rooted by the ultimate truth of Scripture. God’s

Word is taken as the final authority in all matters. A Christian worldview holds that answers to

certain metaphysical questions are answered through an understanding of Creation, Fall,

Redemption, and Consummation (Entwistle, 2010). Holding to a Biblical understanding of

Creation allows one to understand who he or she is. A Biblical understanding of Creation shows


how all human beings are made in the image of God and that He gave us purpose. Though one

affirms the goodness of God’s creation, one must also recognize how the Fall affected humanity.

Adam’s decision to be disobedient to the will of God resulted in the entrance of sin into the

world, thus separating humanity from God. As a result of Adam’s disobedience, those born after

him inherit that sin as Adam is our federal head. Human beings are born into sin and sin affects

one’s entire being from the moment of birth2. The concept of Redemption demonstrates the love

of God in that He would send His only Son to die on our behalf in order to bridge the separation.

Aside from just individual salvation, the concept of Redemption demonstrates how the entire

created order was affected by the fall. Human experience will end with the Consummation. This

is the promise to the believer that struggles with sin and suffering will one day end as Christ

returns (Entwistle, 2010).

ABC Model and Scriptural Compatibility

The ABC Model serves as the focal point of REBT theory and is compatible with

Scripture. The ABC model is as follows. A is an activating event in the life of a person. It can

be the existence of a fact, an event, or a behavior. C is the consequence of that reaction which is

either appropriate or not. However, A does not cause C; rather it is the individual’s belief about

A, the B, which largely determines their reaction. For example, a person who fears failing, may

fail an exam and believe that he is totally worthless, thus becoming depressed. It is not the

failing of the exam that causes the depression, but rather his irrational belief that he must pass or

else he is worthless. What Ellis believed was that, largely, we will feel the way we think.

Disturbances are the result of self-defeating belief systems based on irrational ideas that people

invented (Corey, 1996). In order to combat this, one must engage in actively disputing the

irrational belief at B in order to come to a more appropriate reaction. With respect to irrational

2 In Reformed or Calvinistic theology, this is known as Total Depravity.


beliefs, Ellis & Ellis (2011) wrote that we must “forcefully and persistently act against them” (p.

24).

The ABC model is in accord with what Scripture teaches. Paul, in the New Testament,

teaches that the believer is a new creation in Christ, and therefore must adopt a new philosophy

(cf. 2 Corinthians 5:16-17, Ephesians 4:22-24). Paul’s letter to the Ephesians in chapter 4 talks

of how one is to be made new in the attitude of the mind and how one is to put on the new self

and be like God. Furthermore, in Philippians 4:8 the Christian is told to think on whatever is

right, noble, pure, lovely, and admirable. One is to think on these things. Scripture itself

emphasizes the importance of belief and of adopting new ways of thinking in order to counter

disturbance (Johnson, 2006).

There are some that would assert that certain Christian beliefs run counter to REBT. One

main example is when those who are undergoing a crisis assert that it is God’s will for them to

undergo this (Johnson, 2006). Thus, their misery is inescapable and God ordained for which no

amount of psychotherapy will help. A proper understanding of theology will quickly dispel this

notion. It is certainly true, as the Westminster Confession of Faith teaches, that all events are

ordained by God from eternity (Eph. 1:11; Rom 11:33; Heb. 6:17). However, the Confession

states with respect to God ordaining events and the will of man that “nor is violence offered to

the will of creatures, nor is the liberty or contingency of second causes taken away, but rather

established (Williamson, 2004, p. 39). One cannot assert that human liberty is taken away by the

foreordination of events by God. As long as man acts without restraint and according to his free

choice with the decree being extrinsic to the mind, then this is sufficient for rational beings to act

freely (Shaw, 2008). Understanding the “how” of the interplay between sovereignty and free

will is unnecessary. This demonstrates that human beings still have a responsibility at “B” to


actively and vigorously dispute irrational beliefs, and maintain psychological health even if the

event is God ordained. One maintains the free will to live in happiness or misery with one’s

circumstances.

View of Human Nature

REBT and Scripture have different views of human nature. As a secular humanist, Ellis

removed God from the equation and believed that human beings are essentially good by nature.

He eschewed the idea of sin as well. Human beings are important simply because they are alive.

As a result, the purpose of therapy is to aid people in living a happier, more self-actualizing life

(Ellis, 1996). In fact, Ellis (1996) stated that “REBT squarely places humans in the center of the

universe and of their own emotional fate...” (p. 8). Scripture, on the other hand, has a very

different view of human nature. The Bible teaches that since the fall all human beings are born

with a sin nature, and our acts flow out of this sin nature. Sin affects every aspect of our being

from our body to our mind and will. This is known as the doctrine of total depravity. A

historical examination of Christianity reveals that a biblical view of the fall requires affirmation

of the concept of original sin (Sproul, 1997). We sin because of our corrupt and fallen nature.

Ellis believed that clients needed to be taught to dismiss their ideas about sin. However,

the Christian counselor must take sin seriously as well as understanding the concept of original

sin. One cannot deny the power that sin has over a fallen individual, and when counselors

confront the idea of sin they cannot do it by shaming the client. A proper understanding of

human nature when combining REBT and Biblical counseling is necessary. To understand and

confront sin properly, counselors can engage in empathic confrontation whereby the significance

of sin is not minimized, but a safe and accepting environment is provided for the client to engage

in honest self-exploration (McMinn, 2011).


Client-Therapist Relationship

One main difference between REBT and Biblical counseling is the value it places on the

relationship between therapist and client. REBT does not regard as important personal warmth

and empathic understanding because too much of either may be counterproductive. Too much of

either can create a sense of dependence for approval from the counselor (Corey, 1996).

Therapists are able to accept their clients for who they are3 without attending to much personal

warmth. The REBT therapist can remain effective by employing a number of impersonal

techniques such as teaching, behavior modification, homework exercises, etc. (Corey, 1996).

Christian counseling, however, places a higher premium on the client-therapist

relationship and encourages empathic understanding. The reason for this is that empathy

enhances the counselor’s ability to really understand the client from the client’s perspective. For

the counselor, empathy is the gateway into the client’s world in order to understand their feelings

and be able to reflect that perspective back to the client (Clinton & Ohlschlager, 2002). REBT

appears to be more what Clinton & Ohlschlager (2002) would term “loving with the head” (p.

107). This can often come off as being too objective, where empathy provides for loving with

both the head and the heart (Clinton & Ohlschlager, 2002).

Rejection of Medical Model of Assessment

Both REBT and Christian counseling share a philosophy where a simple medical model

is used during assessment. REBT sees assessment as a continuing process throughout as people

are ever changing. REBT does use standard assessment tools, but this is not the sole focus.

Despite the lack of focus on the therapist-client relationship in REBT, it is still asserted that the

first task is the formation of the therapist-client relationship, not diagnosis. This is compatible

with Christian counselors in that a medical model alone lacks the tools necessary for effective

3 This is because REBT teaches the principle of Unconditional Other Acceptance.


counseling. The formation of the client-therapist relationship is of utmost importance, and one

must take into account psychological, social, biological, and spiritual factors when assessing

clients. A strict medical-model, DSM style assessment has been criticized for being too limited

and individualistic, as well as, too political (Clinton & Ohlschlager, 2002).

Important Elements of Counselor Function, Identity, and Ethics

When combining REBT and Christian counseling, one problem that may arise is when

the Christian counselor is confronted with a client who does not share the counselor’s

worldview. The client may be an atheist, Buddhist, Hindu, or Muslim. At this point it would be

unethical to impose one’s own values on the client during therapy. A counselor may still employ

a spiritually oriented REBT without committing any ethical violations. It can be the case that

sometimes one’s God image, whatever their religion, is the source of some of their disturbance.

Furthermore, oftentimes when attacking irrational beliefs a counselor may challenge how a client

views God. There are two tools that a counselor can use when confronted with various clients.

The first is to engage in what is called a General Disputation (Johnson, 2007). This is where the

counselor challenges demanding beliefs without challenging the specific content of the client’s

specific worldview. This type of dispute can take a more Socratic form. Secondly, the therapist

can employ a Specialized Disputation where specific religious beliefs and practices are

challenged as sources of irrational beliefs (Johnson, 2007). It is this type of disputation that

Christian counselors may use with Christian clients. A therapist may also use this type of

disputation if they are competently trained in the religious tradition of the client. At no point

should a therapist attempt a specialized disputation when only a cursory knowledge of the

client’s religion is possessed. One cannot attack core beliefs of clients without a specific

knowledge of those beliefs.


Biblical Values and Insights

REBT’s basic premise is biblical and is described in Proverbs 23:7 “As a man thinketh in

his heart, so is he” (King James Version). Emotions and behaviors do not materialize out of

nowhere but are a result of the beliefs we hold. Our cognitions and how we think about certain

situations result in our emotional states. The goals of REBT are to leave the client with a

minimum of anxiety and hostility at the end of treatment and to provide a method of self-

observation and assessment that will endure in the client long after their therapy has ended

(Lawrence and Huber, 1982). Ellis originally listed 11 main irrational ideas that people hold. A

sample of these and their respective Biblical answers demonstrate how Scripture can be properly

used with REBT principles. The first main irrational idea is that one must have love and

approval from people who one finds significant. This irrational belief can be disputed by reading

Psalm 118:6 “The Lord is on my side; I will not fear: what can man do unto me?” (KJV).

Another irrational belief is that we must always be competent, adequate, and achieving. The

Bible tells us, however, in Isaiah 45:24 that “In the Lord I have righteousness and strength”

(KJV). A third irrational belief is that when people treat us badly and unfairly that we should see

them as bad and damn them. Scripture disputes this irrational belief in Romans 13:9, “Thou

shalt love thy neighbor as thyself” (KJV). Scripture also teaches us that we are all created in the

image of God and so unbelievers who hurt us still possess some of God’s attributes within them.

The simple act of grace is what separates believing from unbelieving, and so we should not be

quick to damn others when they injure us (Lawrence and Huber, 1982). Ellis himself, writing

later in life, cited Christian Scriptures in support of his idea of unconditional acceptance of

others. He wrote that the New Testament offered several verses that supported his idea such as,

Matthew 19:19, Luke 6:27, and Luke 6:36 (Ellis, 2000).


Personal Reflections

For me, REBT is a powerful tool for change. Combining Scripture with REBT principles

only strengthens this approach leading to better outcomes for clients. This particular style of

therapy resonates well with the type of person I am, and will work well with the population of

clients I wish to serve. Having suffered with anxiety for many years, using REBT on myself has

begun to help and ease my anxiety by vigorously challenging my irrational beliefs. Though my

faith is weakened and almost non-existent, once I find my way back to Christ, this approach will

become even more powerful. In the future, I wish to specialize in treating various anxiety and

mood disorders. I can empathize well with clients who suffer from this, and by employing

REBT principles in my own life, I will be able to competently teach these principles to clients

while also engaging in a warm and empathic relationship. REBT is also a theory that has

significant empirical support within the counseling field, and in this paper, we have seen

empirical evidence that Christian REBT produces significant results in the lives of clients who

suffer from mood disorders. It is my intention to become more competent with respect to the

theory and practice of REBT (without ignoring other approaches), and then to combine that with

faith in order to provide future clients with an approach that will lead them to happier lives and

more self-fulfillment.


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REBT and Biblical Counseling

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