CHAPTER TWO

LITERATURE REVIEW

Sexual immorality defiles one’s body and also dishonour God, it transcends just a physical acts,

is not just sin against God, but is also sin against one’s body according to 1 Corinthians 6:18-20.

Sex is sacred, holy, meant and design for only married couples. This chapter presents reviews of

other authors to explore their perspectives regarding the current study. The review explores how

Christotherapy can serve as a catalyst for Pastoral Care and Counselling in addressing sexual

immorality among Baptist Pastors in the Kaduna Baptist Conference. This chapter delves into the

concept of Christotherapy exploring how it should be apply, delving into it theoretical

framework. It then examines the biblical and theological foundations of Christotherapy,

exploring its scriptural basis. More so, an overview of pastoral care and counselling, and the

relevance of Christotherapy to Baptist Pastors are explored. Finally, the chapter highlights

examples of how Christ handled sexual immorality, and few challenges of implementing

Christotherapy in Pastoral care and counselling are drawn.

2.1. Concept of Christotherapy

Christotherapy is the integration of both spiritual and psychological way of healing and growing

person to total wholeness, centered on the person, presence and teaching of Jesus Christ. The

word itself joins “Christ” and “therapy,” meaning healing through Christ. Christotherapy is based

on the belief that real pastoral care and counselling that enhances the healing of the mind, heart,

and spirit comes from a deep, personal relationship with Christ, who is the ultimate healer and

source of wholeness. Gary R. Collins opines that, Christotherapy deals with Christocentric

anthropology, redemptive psychology, and spiritual formation. 1 In Collins submission,

1
Gary R. Collins, Christian Counseling: A Comprehensive Guide (Nashville: Thomas Nelson, 2007), 47.
Christotherapy emphases seeing human’s nature and falling state from the perspective of Christ,

to redeem them from their psychology disorder and imbalances, and to present them holistically

whole. Furthermore, Christotherapy is healing relationship and restoration first with God,

secondly with self, and thirdly with others through the lens and mirror of Jesus’ life, and

teaching.2 Christotherapy is a therapy which deals first with the restoration of the counsellee’s

relationship and reconciliation with God, and so also with self and others.

Bernard J. Tyrrell a Christotherapy advocate opines, Christotherapy “seek to provide

Christian counselors and spiritual directors with a concrete example of a balanced integration of

psychological and spiritual principles and methods useful facilitating holistic healing and

growth.”3 In addressing holistic healing and growth, Tyrrell noted that Pastoral Counselors are

called to love existentially, to love with deep human love which is transformed by the gift of a

Christly-love, and this Christly-love cherished the gift of unique existence which each client

possess and incarnates.4 Therefore, according to Tyrrell submission, Christotherapy is a healing

therapy that centers on Christ love, hence, counselors are called to love their counsellee with

same measure of love that Christ will love them. Love shows to counsellee bring repentance,

forgiveness, acceptance, healings, and restoration.

According to Heath Lambert, every Christian care and counselling starts and ends with

Christ, for Christ Jesus is at the center of all truly biblical counselling, and he is at the center of

all life. Therefore, to have an effective Care and Counselling, caregivers and counselors needs to

know that Jesus is the glorious epicenter of all existence. Lambert concludes that Jesus Christ is

2
Siang-Yang Tan, Counseling and Psychotherapy: A Christian Perspective (Grand Rapids: Baker
Academic, 2011), 105.
3
Bernard J. Tyrrell, “Christotherapy: An Approach to Facilitating Psychospiritual Healing and Growth”
Robert J. Wicks, Richard D. Parsons, and Donald Capps, editors, Clinical Handbook of Pastoral Counseling (New
York: Paulist Press, 1985), 58.
4
Tyrrell, 65.
not just at the center of all Care and Counselling, but Christ is the key to all Care and

Counselling processes.5 Worthy of note, Bob Kellemen and Steve Viars, in their introduction “in

Christ Alone” to the book “Christ-Centered Biblical Counseling” alluded that, Christ-Centered

Counselling, is ultimately not about the counselor or the counselee, but the Divine Counselor.

They added, counselling does not offer a system or a program, but rather it shares the person of

Jesus Christ. In their conclusion, Christotherapy is grace-based and gospel-centered, 6 for

Christotherapy focuses on “promoting personal change that is centered on the person of Christ

through the personal ministry of the Word.” 7 Kellemen and Steve Viars build their arguments

that care and counselling is a process of sharing the person of Jesus Christ, which means, Jesus

Christ is the subject, purpose, and means to every Care and counselling.

Therefore, Christotherapy is Christ way of healing, Christ healing method, how Christ

cared and provide counselling to people in crisis, how He provided for their needs. Hence,

“Christotherapy is Christ therapeutic method of handling human brokenness, challenges, crisis,

caring issues and counselling issues.”8 Furthermore, Christotherapy, “Christo” and “therapy”

emphasizes Christ method of healing human brokenness, known as “Christ-therapeutic method.” 9

The goal of Christotherapy is using Christ method of handling care and counselling issues for a

total wholeness, and is healing journeys that integrate faith and inner transformation. However,

Christotherapy is not just a therapy that focuses on the psyche, or providing care to the

counsellee alone, but it is a holistic therapy that focuses both on the counselor and the counsellee

5
Heath Lambert, A Theology of Biblical Counseling (Grand Rapids: Zondervan, 2016), 137, 155.
6
Bob Kellemen and Steve Viars, “In Christ Alone”, Jams MacDonald, Bob Kellemen, and Steve Viars
editors, Christ-Centered Biblical Counseling (Eugene: Harvest House Publications, 2013), 13.
7
Kellemen, 12.
8
J.O. Yakubu, Lecture from Pastoral Care Within the Congregation (PCC 642), Kaduna: Baptist
Theological Seminary, 3rd April, 2025.
9
J.O. Yakubu, “Christotherapy as Counselling Techniques” Lecture from Pastoral Ministry and Praxis of
Pastoral Care (PCC 643), Kaduna: Baptist Theological Seminary, 5th Nov, 2025.
in relation to how the transcendent-life of Christ could be immanence from the life of the

counselor to that of the counsellee.

2.2. Theoretical Framework

Care and counselling are the two crucial pastoral responsibilities in addressing spiritual,

emotional and psychological well-being of individuals’ during challenging times, particularly

within Christian church congregation and church communities. Given the context of sexually

immoral pastors in Kaduna Baptist Conference, several psychological theories and approaches

can be relevant. Therefore, Christotherapy theoretical framework, the researcher adopts two

theories; first, Psycho-spiritual theory work of Sigmund Freud, this theory “regards the makeup

and motivations that determine the thoughts and actions of human behaviour.” 10 Freud is

regarded as the father of psychoanalysis, to base all argument for the benefit of counselling

pastors who are involve in sexual immorality. Second, psycho-synthesis from Person-Centered

Theory of Carl Rogers, this theory “emphasizes self-realization through sensitivity training,

encounter groups, and other exercises intended to foster personal growth” 11 Rogers emphasis on

a person’s subjective point of view made him come up with Person-Centered Theory, he sees

humans are construct with self, known today as self-concept, “a collection of beliefs about one’s

own nature, unique qualities, and typical behaviour.”12

Therefore, integrating Psycho-spiritual and psycho-synthesis Theory in Christotherapy

will serve as faith-based approaches with psychological interventions in enhancing healing

process. It is of importance to note that handling sexual immorality, most especially among

10
Sigmund Freud, “Psychoanalytic Therapy” Samuel Bamigbowu editor, Counseling Theories and their
Biblical Perspectives (Kaduna: Christian Leadership University Nigeria Campus, nd), 3.
11
Wayne Weiten, Psychology: Theme & Variations, Seventh Edition (Belmont: Thomson Wadsworth,
2007), 487.
12
Weiten, 487.
pastors requires holistic approaches that will consider the motivations, behaviour, and self-

concept of the victim. Hence, providing a safe space for pastors who went into sexual

immorality, offering professional care and counselling, helping the victims discovering what was

their motivations, what changed their behaviour, and how do they define their self-concept are

critical steps in their healing journey.

2.2.1. Psychoanalysis Theory

Sigmund Freud is traditionally known as the father of psychoanalysis, an Austrian and a

psychiatrist in Vienna. Sigmund Freud lived around 1856-1939, born on May 6, 1856 in Freiberg

(the city now known as Příbor, Czech Republic), Freud psychoanalysis has completely

transformed the modern understanding and studies of human mind and mental health in the field

of psychology.13 Psychoanalysis theory delves into understanding the structure of human

personality, human unconsciousness, and the psychosexual personality development of human.

Richard Gross poses that the term “denotes the active forces within the personality that motivate

behaviour, and the inner causes of behaviour, meaning, and the unconscious conflict between the

different structures that compose the whole personality.”14

Darwin’s evolutionary theory, a theory developed in nineteenth century greatly impacted

on Freud, the theory is a scientific and intellectual complexity of the natural order of living

humans and nonhumans community. Darwin’s theories highly stimulate Freud to enter medical

school. Freud parents motivated him to become a resolute student, mastering Hebrew, Latin,

Greek, French, English, Italian and Spanish. 15 After receiving his medical degree, he worked as a
13
Zakariya Saidu Samaila, “Appraising the Relevance of Trauma Healing Provisions at the Nigerian
Baptist Convention Theological Institutions for Traumatised Pastors in Northern Nigeria” Kaduna: Baptist
Theological Seminary, Kaduna, May 2024.
14
Richard Gross, Psychology: The Science of Mind and Behaviour, sixth edition (London: Hodder
Education, 2010), 17.
15
Freud, Psychoanalytic Therapy, 2.
doctor in Vienna. Freud became more interested in theories about the human mind after

attending lectures by French neurologist Jean-Martin Charcot.16

Freud theory, Psychoanalysis is a dialogue-based approach to understand patients’ minds.

The theories of id, ego, and superego greatly impacted human’s personality theories, and has also

influenced the modern perspectives on various human experiences, such as dreams, childhood,

and personality. Sigmund Freud theory led to the idea of a theory Psycho-Spiritual Perspectives.

His work directly impacted discussions on spirituality and religion. His investigation of the

human psyche established the foundation for later philosophers, ever though it was not explicitly

focused on psycho-spiritual issues. Lux Terra Leadership Foundation, in collaboration with

Missio Aachen is among the modern thinkers who explore psycho-spiritual. 17 The foundation

explores the power of psycho-spiritual theory as a tool in tackling psychological and spiritual

care professionally in order to respond to an urgent need. This theory posits that combining

psychological techniques with spiritual practices can be powerful. It is powerful in addressing

Pastors’ related challenges as it helps them to find solace in prayer, meditation, and Scripture. 18

Furthermore, psycho-spiritual handles healings in multifaceted and holistic approaches

that considers cultural, spiritual, and psychological aspects as essential area for ideal results, it

also provide a safe caring and counselling space for sexual misconduct pastors to critical take

steps in their healing journey. Hence, psycho-spiritual therapy “is an approach that incorporates

16
Father George Ehusani of Nigeria's Lokoja Diocese established the Psycho-Spiritual Institute (P.S.I.) , in
2013, from [Link] Accessed 30 Oct., 2025 .
17
Zakariya Saidu Samaila, “Appraising the Relevance of Trauma Healing Provisions at the Nigerian
Baptist Convention Theological Institutions for Traumatised Pastors in Northern Nigeria” Kaduna: Baptist
Theological Seminary, Kaduna, May 2024. Cited Father George Ehusani of Nigeria's Lokoja Diocese established
the Psycho-Spiritual Institute (P.S.I.) in 2013
18
Zakariya Saidu Samaila, “Appraising the Relevance of Trauma Healing Provisions at the Nigerian
Baptist Convention Theological Institutions for Traumatised Pastors in Northern Nigeria” Kaduna: Baptist
Theological Seminary, Kaduna, May 2024
religion and spiritual into psychotherapy.”19 The psycho-spiritual seek to address three critical

priorities, safe space, professional counselling and community support. The safe space need to be

created by the counsellor who is to provide professional counselling process, which also need to

develop a group therapy, known as community support. A provision of safe space is an approach

that recognizes the impact of sexual misconduct individuals and focuses on creating safe and

supportive environments to allow healing. More so, sexual immoral pastors will benefit from

integrating spirituality into psychotherapy. The more pastoral care and counselling professionals

know they can be responsible for healing and helping pastors who falls into sexual sin, the more

impactful, helpful, and holistic their ministry will continue to become.

2.2.1. Person-Centered Theory

Carl Rogers (1902-1987) was a humanistic psychologist best known for his views on the

therapeutic relationship and his theories of personality and self-actualization. Rogers’ humanistic

theory focuses on the idea that people have an innate desire for personal growth and self-

actualization. He believed that people have an inherent tendency to realize their full potential

when supported by an environment that provides unconditional positive regard. Rogers’ work

transformed psychotherapy by promoting a client-centered approach, where the therapist

provides empathy, genuineness, an acceptance to help clients achieve personal development. 20

Carl Rogers humanistic theory emerges in the 1950s, the theory focuses on free will,

personal growth, and the realisation of individual potential. His work helped establish humanistic

psychology as a major alternative force in psychology, alongside psychoanalysis and

19
Nazrin Asyraf Adeeb M., and Rafidah Bahari, “The Effectiveness of Psycho-Spiritual Therapy Among
Mentally Ill Patients” Journal of Depression and Anxiety, 2017, Volume 6, Issue 2, 6:267, from
[Link] accessed 31st Oct., 2025.
20
Saul McLeod, “Carl Rogers Humanistic Theory and Contribution to Psychology”, Simply Psychology.
From [Link] Accessed 31st Oct., 2025.
behaviourism. “Humanistic psychology is a perspective that emphasizes looking at the whole

person and the uniqueness of each individual. Humanistic psychology begins with the existential

assumptions that people have free will and are motivated to achieve their potential and self-

actualize.”21 Therefore, humanistic theory asserts individual persons grow when they are in a

supportive environment that provides them with genuineness, acceptance, and empathy. This

environment fosters personal discovering and growth, self-acceptance and forgiveness, and

movement toward self-actualisation. Hence, Humanistic theory focuses on the development of an

individual, from self-disclosure, to seen with unconditional positive regard, and being listened to

and understood.

Information concerning Carl Ransom Rogers’ early life and training indicated that he was

born in Oak Park, Illinois, the fourth of six children, who rebel against his parents’ wish to

pursue his graduate study in psychology. Rogers, a boy from upper-middle-class home, grew up

with a close family ties, a very strict and uncompromising religious and ethical home, his

background made him a bright student. In 1940s, Rogers devised a major new approach to

psychotherapy while working at the University of Chicago. His personality theory was based on

extensive therapeutic interactions with his clients. Rogers’ theory “person-centered theory,”

emphasizes on a person’s subjective point of view.22

Roger created person-centered-theory as a dialogue-based approach to help clients

understanding they self-concept, self-mental picture, and self-perception, that is, one’s own

nature, unique qualities, and typical behaviour. Rogers’ theories of the self-concept and reality

continue to impact personality theories; this theory affirms that people have needs of affection,

21
McLeod, Accessed 31st Oct., 2025.
22
Wayne Weiten, Psychology: Theme & Variations, Seventh Edition (Belmont: Thomson Wadsworth,
2007), 487.
love, and acceptance. Roger called the gap between self-concept and reality as “incongruence,”

meaning, “the degree of disparity between one’s self-concept and one’s actual experience.” 23 The

work influenced psychological perspectives on various human experiences, such as personal,

environment, and group personality development.

The idea known as Psycho-Synthesis Perspective, which the researcher believes is the

second pertinent to this study, was influence by Carl Roger. His work directly impacted

discussion on actualisation of true self. His investigation of the human psyche established the

foundation for later psychologists, even though it was not explicitly focused on psycho-synthesis.

Among the modern thinkers who explore psycho-synthesis is Roberto Assagioli, an Italian

psychologist, psychiatrist and philosopher. Assagioli understanding and belief in “self,” is

unique. His work emphasis that the uniqueness of self as essential to each individual source of

wisdom, guidance and creative expression.24 Assagioli explore the power of psycho-synthesis

theory as a tool for providing professional psychological and spiritual care. This theory “takes

into account the intellectual, physical, emotional and spiritual aspects of our lives.” 25 It helps in

addressing pastors’ related sexual misconduct in the area of their intellectual, physical, emotional

and spiritual lives.

Therefore, psycho-synthesis theory “is essentially a psycho-spiritual approach to life.” 26

Psycho-synthesis is from “psyche meaning soul,” and “synthesis meaning the inclusion of parts

of ourselves which have become disconnected, to form a connected whole. 27 It is crucial to note

23
Weiten, 487.
24
Moore Thomas, “Psychotherapy with Soul,” Ashwell, Allison Navarro Therapy, Allison Navarro, 2025,
Accessed [Link] on 31st Oct., 2025.
25
Thomas, “Psychotherapy with Soul,” on 31st Oct., 2025.

26
Thomas, “Psychotherapy with Soul,” on 31st Oct., 2025.
27
Thomas, “Psychotherapy with Soul,” on 31st Oct., 2025.
that pastors who engages in sexual immorality needs multifaceted and a holistic healing

approaches that will provide a safe space for such pastor to receive healing help. The four critical

priorities of psycho-synthesis theory are to analyses the past, present, feelings, and potentials of

the client.28 The analysis is a collection of clients’ experiences through the ages from the

conscious to the unconscious; the contents of consciousness and unconsciousness consist of the

clients’ physical sensations, emotions and thoughts.

Furthermore, psycho-synthesis theory emphasis on self, opines “self-knowledge and self-

acceptance are the very foundation of soul.”29 Hence, psycho-synthesis serves as therapy in

nurturing conversation. Psycho-synthesis theory is effective as therapy when the therapeutic

process is a nurturing conversation. Therefore, pastoral care and counselling minister will benefit

by integrating spirituality and psychotherapy in handling sexual immoral pastors. The more

pastoral care and counselling know they can be responsible for healing pastors that engages in

sexual immorality, the more impactful and holistic their ministry will continue to become.

2.3. Biblical and Theological Foundations of Christotherapy

The Biblical and Theological foundation of Christotherapy rests on Christology, the study of the

person and work of Jesus Christ. According to Millard J. Erickson, Christology covers study the

Deity, humanity, Unity of the person of Christ, the Virgin birth, work, atonement and the extent

of the Atonement of Christ.30 Christotherapy, a term derived from two words “Christos,” Greek

word for “Anointed One” and “therapeia,” Greek word for “healing,” uses both theological and

psychological approaches that combine Christian spirituality with psychotherapeutic principles

28
Carola B.B. Mathers, “An Introduction to Psychosynthesis,” Bulletin of the Royal College of
Psychiatrists, Vol. 10, October 1986, 274-275.
29
Thomas, “Psychotherapy with Soul,” on 31st Oct., 2025.
30
The study of Christology covers part 7 (pages 601-674) to part 8 (pages 692-753) in Millard J. Erickson,
Christian Theology, Third Edition(Grand Rapids: Baker Academic, 2013).
to minister to human brokenness. The term Christotherapy implies Christ himself is the

“therapeutes,” the healer, one who minister to the broken state of humanity. 31 This section of the

research will examine the biblical and theological foundations of Christotherapy from the Old

and New Testament.

A biblical account of creation reveals the Triune role of Godhead in creation. Genesis 1:1

speaks of God the Father creating the world, verse 2 speaks of the void state and empty nature of

the earth and how the God the Spirit hoverer over the face of the deep of the water. Verse 3 God

spoke, “Let there be” statement for the formless earth to regain form, the word God spoke was

reveal in John 1:1-5 as a revelation of the person of Jesus Christ (the Logos). According to

Genesis 1:26, the statement “Let us make” indicates that there is communion within God,” 32 the

plural used reveals reference to the Trinity. This could be conclude, the Triune God were all

active in the creation of man, this makes man became responsible to the Godhead.

According to Genesis 3, the fall of man, God the Father spoke of the seed of the woman

that will crush the head of the serpent while the serpent will strike his heel (See Gen. 3:15). The

statement “He will crush your head” foreshadows Satan’s defeat by Christ. God was revealing

his plan to defeat Satan and offer salvation to the world through His Son, Jesus Christ. 33 Global

Study Bible offers in its footnote “He will crush your head” labeled the “Protoevangelium,” that

is, the first announcement of the processes of salvation, restoration, and deliverance of man,

which was fulfill in Jesus Christ, who is clearly presented in the New Testament as overcoming

31
James Strong, Strong’s Exhaustive Concordance of the Bible (Nashville: Abingdon, 1990), s.v.,
“therapeia.”
32
Evert Jan Hempenius, “Genesis 1:26-28: The Rediscovery of True Humanity” (2017) from
[Link] Accessed 6 Nov., 2025.
33
See Genesis 3:15 commentary and footnote of Life Application Study, New International Version Edition
(Grand Rapids: Zondervan, 2007), 11.
Satan (See Heb. 2:14; 1 John 3:8; Compare John 12:31). 34 Therefore, Christology-Christotherapy

finds it beginning root from these Old Testament passages.

Moses’ prophetical statement in Deuteronomy 18:15 “The LORD your God will raise up

for you a prophet like me from among you, from your brothers; it is to him you shall listen

(ESV)” announces Jesus Christ, according to Peter and Stephen’s claims that Jesus is the prophet

Moses spoke of, (See Acts 3:22-24; 7:37) that the whole world need to listen to. Furthermore,

Isaiah 9:6 affirms that “For to us a Child is born, to us a son is given, and the government will be

on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father,

and Prince of Peace.” The affirmation of Isaiah is to declare Christ as one who makes and

executes God’s good plans for his people, a kind and permanent protector, who cares for his

children, and one who brings wholeness to his people. 35 Hence, Christotherapy seek to examine

and practically apply these caring and counselling patterns of Christ to sexual immoral pastors.

The New Testament biblical foundation of Christotherapy rests on the self-revelation of

Christ as “the way, the truth, and the life” (See John 14:6). Furthermore, Jesus’ accession in

Matthew 4:19 “follow me, and I will make you fishers of men” forms strong biblical foundation

for Christotherapy. More also, Jesus affirm firmly in Matthew 11:28-30 “Come to me, all who

labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me,

for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and

my burden is light.” The formal passage is a call to “follow” and this follow is with the promise

of “making,” this imply Jesus Christ interested in making his followers becoming like him.

While the latter passage also begins with an invitation “come to me,” this invitation is with
34
See Genesis 3:15 commentary and footnote of Global Study Bible, English Standard Version (Wheaton:
Crossway, 2012), 42.
35
See Isaiah 9:6 commentary and footnote of Concise Study Bible, English Standard Version (Wheaton:
Crossway, 2021), 737.
promise of “rest,” this rest will surely be when his followers “learn” from him, and this rest is for

their “souls.” Charles Haddon Spurgeon opines these statements of Christ as “divine

prescription, curing our ills by the pardon of sin through our Lord’s sacrifice and causing us the

greatest peace by sanctifying us to His service.” 36 Darryl K. Taylor affirms that the passage

speaks on Christ authentic leadership, who lead his followers from the constructs of his authentic

and genuine self.37 Christotherapy builds its argument from learning Jesus’ approaches in

handling human brokenness, and the above passages suggest same.

According Matt. 3:17; Mark 1:11; and Luke 3:22, during the baptism of Jesus Christ,

God declares Jesus as His one and only beloved Son declaring the beginning of Jesus’ ministry.

More so, Matt. 17:5; Mark 9:7; and Luke 9:35, God called on the whole earth “This is my Son,

whom I have chosen; listen to him.” Donald J. Luther in “The Mystery of the Transfiguration” 38

affirms, Matthew 17, Mark 9 and Luke 9 are christophany (pre-incarnate appearance of Christ in

the O.T), theophany (manifestation of God or deity to humans), and epiphany (manifestation of

Christ to the Gentiles) revelation of the divine, describing God’s true revelation of handling

human brokenness through the reveal Son, Christ. Finally, Apostle Paul in 1 Corinthians 11:1

urges believers to “follow my examples, as I follow the example of Christ (NIV).” Paul came to

this solely conclusion knowing fully that the church in Corinth need to pattern their lives only to

Christ if they will do all things to the glory of God (See 1 Cor. 10:31).

2.4. Pastoral Care and Counselling: An Overview

36
Charles Haddon Spurgeon, “Commentary on Matthew: The Gospel of the Kingdom” (Beulah Hill: Upper
Norwood, 1893), 98 from [Link] Accessed on 6 Nov, 2025.
37
Darryl K. Taylor, “Jesus as Authentic Leader: A Quintquepartine Analysis of Matthew 11:28-30 Using
Socio-Rhetorical Analysis” Journal of Biblical Perspectives in Leadership 12, no. 2 (Fall 2022), 72 (56-75).
38
Donald J. Luther, “The Mystery of the Transfiguration,” Word & World, Volume XXI, Number 1, winter
2001. 92-102 . Accessed [Link] on 10th Nov., 2025.
Pastoral care and counselling are central parts of Christian ministry. “In God’s gracious

sovereignty, He chose to reconcile humans to Himself through Christ. In His marvelous plan He

has committed to them the ministry of reconciliation (See 2 Cor. 5:18).” 39 Therefore, the thrust of

Pastoral care and counselling is to bring humans back into right relationship with God through

Jesus Christ. They focus on walking alongside people in their spiritual, emotional, and

psychological journeys, and to lead them into Christlike-life which God ordained for all

humanity. John Patton opines the idea of Pastoral care and counselling comes from the biblical

image of the shepherd who tends, protects, and guides the flock. 40 Alastair V. Campbell, alludes

Pastoral Care and counselling is about helping people grow toward wholeness in every aspect of

life; spiritual, emotional, relational, and moral. It is not limited to church walls but reaches into

every life, especially in times of pain, crisis, or change.41

Therefore, the word “Pastoral” point to the role, function, and activities carrying out by a

pastor. Pastoral Care and Pastoral Counselling are nurturing activities of a pastor, though, the

two words plays different role, Care, cure of soul is activities of pastors helping their members

meeting their needs from a spiritual perspective, while Counselling in the other hand is activities

of pastors supporting members solving their own problems by themselves. Bob O’Lynn suggests

Pastoral Care and Counselling seek to develop community, meet a need, and to represent God. 42

Meaning, Pastoral Care and Counselling as ambassador of Christ tend to soul of a hurting

person, building, developing, and strengthening relationships.

39
James F. Stitzinger, “Pastoral Ministry in History” John MacArthur, Pastoral Ministry: How to Shepherd
Biblically (Nashville: Thomas Nelson, Inc., 2005), 27.
40
John Patton, Pastoral Care: An Essential Guide (Nashville: Abingdon Press, 2005), 3.
41
Alastair V. Campbell, Rediscovering Pastoral Care (London: Darton, Longman, and Todd, 1986), 14.
42
Rob O’Lynn, Practicing Presence: Theory and Practice of Pastoral Care (Bloomington: WestBow
Press, 2014), 3,4,5.
 Pastoral care and counselling are two distinct types of pastoral practices; these are two

forms of helping and supporting activities of the pastoral ministry, and they are inclusive pastoral

activity, which begins from street, hospital, around funeral, naming and dedication, joining

wedding, visitation, encouragement, preaching and teaching, and practical support to the

needing’s, and go down to giving of time and attention of the pastor in a structured relationship

with members with the purpose of helping them fight through difficult situation and moment of

life.43 Therefore, Pastoral Care and Counselling are valuable instruments by which the church

stays relevant to human need, it provide instruments for the renewal of persons, relationships,

and groups. Howard Clinebell asserts caring are ways of translating the good news of Christ into

the language of relationship, by communicating healing messages to persons struggling in

alienation and despair of life. Furthermore, Counselling help save those areas of members lives

that are shipwrecked in the storms of their daily living, broken on the hidden reefs of anxiety,

guilt, and lack of integrity.44

The praxis of Pastoral Care and Counselling is a holistic approach for providing

guidance, support, and pastoral counselling to the church-congregation and church-community.

The beginning of this adventure is traceable to Genesis creation account. In the opening chapters

of Genesis, God teaches the basics of Pastoral care and counselling in the way and manner He

created man in His image and likeness and gave man dominion to rule over that entire creatures

of God (See Gen. 1:26-28). More so, Genesis 2 shows caring extent of God to Adam when He

noted that Adam was alone and needed a helper fit for him (See Gen. 2:18). God continues

caring and visiting man in the garden, even when man sin, God visited to restore man back to

43
Donald S. Browning, “Introduction to Pastoral Counseling” Robert J. Wicks el al., (eds.), Clinical
Handbook of Pastoral Counseling (New Jersey: Paulist Press, 1985), 5.
44
Howard Clinebell, Basic Types of Pastoral Care & Counseling: Resources for the Ministry of Healing
and Growth, Updated and Revised By Bridget Clare McKeever, Third Edition (Nashville: Abingdon Press, 2011), 1.
fellowship (See Gen. 3). “Even after Adam and Eve disobeyed and sinned against God, God still

clothed them with leather clothing.”45 God put plans for the redemption of man from the very

first day that man sin.

The general biblical theme, “The LORD is my shepherd” (Psalms 23:1) and “For God so

loved the world” (John 3:16), frontline the pictures and concepts of pastoral care and

counselling, which expresses the pastoral role of God with His people. The themes expresses the

love of God to His people as their shepherd who love, lead, guide, protect, watch over,

discipline, comfort, care, and provide their daily need. “The New Testament builds on this Old

Testament foundation as it reveals the Chief Shepherd, Christ, in all His wisdom, glory, power,

and humility. The person and work of the Great Shepherd culminates in His death, and

resurrection.46 The summary of the biblical overview of pastoral care and counselling is Jesus

Christ who gave His life for the sheep to reconcile them back to the love of God. These acts of

Christ love, healings, feeding of multiple, bringing back the dead, preaching and teaching

capture His essence on earth and how pastoral care and counselling should be done.

In 1908, Anton Boisen, known as the founder of the field of Pastoral Care and

Counselling, entered Union Theological Seminary in New York at the age of thirty-two. 47 The

model Pastoral Care and Counselling began when Boisen started a clinical training programme

in a Boston hospital. He was influenced by the works of Sigmund Freud and William James. “He

believed people past experiences and relationship with God could determine their mental health.

He believed that some mental illnesses, such as schizophrenia and depression many be indicative

45
Donald A. Odeleye, “Overview of Pastoral Counselling” Paper Submitted Guidance & Counselling, Lead
City University, Ibadan. Accessed from [Link] on 10 Nov., 2025.
46
Stitzinger, Pastoral Ministry in History, 30.
47
HyoJu Lee, “Revisiting the Early History of Pastoral Care and Counseling” Theological Forum,
(December 2022. 12. 31) 323-353. [Link]
of some spiritual disconnect from God.”48 The model Pastoral Care and Counselling as a

specialized ministry became evident particularly in the liberal Protestant tradition by late 1940’s.

But in 1963 Pastoral Care and Counselling takes an institutional form and the first pastoral

counselors was held in New York City. In 1950, the establishment of journals like Pastoral

Psychology helped in the development of Pastoral Care and Counselling as a specialized field of

study.49 The establishment of Pastoral Care and Counselling movement includes concerns over

the need to recognize a wider range of issues of persons and provide a pastoral care, leveraging

some skills of psychotherapy, demonstrating rapport, empathy, acceptance and unconditional

positive regard.

Pastoral Care and Counselling became impactful in African from 18 th Century, during the

missionary movement. The 18th Century Missionaries to Africa focused on evangelizing native

people, which was their primary concern. These concerns is on personal relationship with God

through pastoral encounter, integrated Christian ministry praxis, response to African traditions,

building institutions that will advance Christian ministry, and proliferating indigenous African

churches. The pastoral care and counselling approaches that have emerged in Africa occurred

within the context of practical Christian ministry. The pastoral care and counselling in Africa

context was shaped and organized by Churches to ensure functional structures.50

Basically, the pastoral care and counselling approaches in Africa during the missionary

era are: building of schools to educate Africans as a form of pastoral care, the translation of the

Christian religious literature into African vernacular by missionaries as a form of pastoral care,

48
Odeleye, “Overview of Pastoral Counselling”, 2.
49
Orlo Strunk, “A Prolegomenon to a History of Pastoral Counseling” Robert J. Wicks el ta editors,
Clinical Handbook of Pastoral Counseling (New Jersey: Paulist Press, 1985), 22.
50
Vhumani Magezi, “Historay and Developments of Pastoral Care in Africa: A Survey and Proposition for
effective Contextual Pastoral Caregiving,” HTS Teologiese Studies/Theeological Studies 75 (4)
[Link] Accessed [Link] on 11 Nov., 2025.
early Western missionaries’ pastoral care to African converts’ problems of the spiritual world,

medical health centers as a form of missionaries’ pastoral care, and sponsoring locals for

international studies and businesses.51 Pastoral care practices and approaches in Africa have

arises as responses to the contextual realities of Christianity and the African people. Therefore,

pastoral care and counselling in Africa is based on contextualization.

Pastoral Care and Counselling in Nigeria is an upshot of the African missionaries

concerns. The praxis of Pastoral Care and Counselling in Nigeria begins from the development

of modern guidance and counselling, beginning with Reverend Sisters inviting professionals to

give career talks to final-year students which proves successful and was replicated in other

schools, the initiative was in 1958 at St. Theresa’s college in Ibadan. In 1970s, Nigerian

Guidance and Counselling Association (NGCA) were established as a professional counselling

body. On November 15, 1975, The Counselling Association of Nigeria (CASSON) was

established as the premier body for upholding counselling standards in Nigeria, the body was

established at the University of Ibadan. Also, in 1988, the annual conference of the Counseling

Association of Nigeria (CASSON) was themed “Counselling Beyond the Schools.” The future of

guidance and counselling services in Nigeria is dependent on finding solutions to the problems

plaguing the profession.52

Pastoral Care and Counselling as field of study in theological studies took shape from

Guidance and Counselling. While Guidance and Counselling takes general form of counselling,

Pastoral Care and Counselling takes Biblical form of counselling while integrating with

psychological theories and principles. Guidance and Counselling is mostly with school students,
51
Magezi, “Historay and Developments of Pastoral Care in Africa: A Survey and Proposition for effective
Contextual Pastoral Caregiving” 11 Nov., 2025.
52
See Counselling Africa, “Full History of Guidance and Counseling in Nigeria” from
[Link] or [Link] Accessed 12 Nov., 2025.
it seeks to offer advices on the choices of career path, and subject combinations, while Pastoral

Care and Counselling goes beyond offering advices, but offers supports to the needing and

helping people handle their crises. One major difference is that Pastoral Care and Counselling

start right from the conception, to growing stages, to every life journey, and to the very day of

death of an individual. J.O. Yakubu in “Pastoral Care Within the Congregation” describes

Pastoral Care and Counselling as the ministry of nurturing people, helping them to be aware of

their problems and helping them to resolve or solve their problems.53

2.5. Christotherapy and Its Relevance to Baptist Pastors

Christotherapy, a term that combines “Christo and therapeia” is new field of study in Pastoral

Care and Counselling, which seek to exploit Christ therapeutic methods, and ways of healing and

handling human brokenness. It describes ways of caring for people that places Jesus Christ is the

ultimate source and center of soul-cure. Christotherapy claims rest on the idea that true and

lasting change (spiritual, emotional, social, cultural and psychological) happens through a

personal encounter with Christ. The concept of Christotherapy sees salvation not only as freedom

from sin but as a process of becoming whole I body, mind, and spirit. It brings together biblical

teaching, psychology, and pastoral practice to help people deal with the wounds of life.54

According to A.T.J. Wolski, Christotherapy is “the application of the redemptive power

of Christ to the total personality of man.”55 This reflects what Apostle Paul said in 2 Cor. 5:17,

“Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the

53
Yakubu, Lecture on “Pastoral Care Within the Congregation” (PCC 642), Kaduna: Baptist Theological
Seminary, Kaduna, 14 Feb., 2025.
54
Donald Capps, Reframing: A New Method in Pastoral Care (Minneapolis: Fortress Press, 1990), 22.
55
A.T.J. wolski, Christotherapy: Healing Through the Power of Christ (New York: Alba House, 1979), 15.
new has come (ESV).” Therefore, Christotherapy is about inner transformation through a deep

and personal encounter with Christ, which brings restoration from guilt, shame, emotional pain,

and inner conflicts. This makes Christotherapy deeply meaningful in pastoral ministry, where

people often come seeking both emotional relief and spiritual renewal, and through reading

Scriptures, prayers, confession, forgiveness, and faith declaration, those with emotion and

spiritual pains can experience inner renewal.56

Therefore, for Baptist Pastors, Christotherapy connects strongly with their theological

and doctrinal beliefs and convictions. The Baptist believes in the authority of Scriptures, the

priesthood of all believers, the necessity of personal conversion, and the lordship of Jesus

Christ.57 Christotherapy promote same views and also sees Jesus as Saviour and ongoing source

of healing and transformation. Hence, Christotherapy as pastoral care and counselling therapy

encourages guiding people to encounter Christ in the midst of their pains and struggles.

Furthermore, in Christotherapy, the pastoral care provider is not seen as a mediator who only

dispenses grace, but as a guide helping others encounter Christ for themselves. This reflects the

Baptist focus on personal faith and regeneration.58

Secondly, Christotherapy supports the Baptist commitment to soul care and Christ

holistic pastoral ministry. The Baptist tradition has often focused on evangelism and sound

doctrine; there is a growing awareness that pastoral care and counselling ministry must also

address emotional and psychological health issues.59 Christotherapy, in its attempt, offers a

theological foundation, by combining pastoral care counselling with the spiritual reality of Christ

56
Morton Kelsey, Healing and Christianity (New York: Harper & Row, 1973), 112.
57
H. Leon McBeth, The Baptist Heritage: Four Centuries of Baptist Witness (Nashville: Broadman Press,
1987), 45.
58
E. Glenn Hinson, The Evangelization of The Baptists (Nashville: Broadman Press, 1973), 56.
59
Wayne E. Oates, Pastoral Counseling (Philadelphia: Westminster Press, 1959), 13.
dwelling within believer. For pastors walking alongside members dealing with trauma,

depression, or family difficulties, Christotherapy serves as given platform to respond with

compassion that is both spiritual grounded and psychological wise.60

Thirdly, Christotherapy is valuable in places where mental health care and other forms of

counselling are limited or where people view counselling with suspicion. Therefore, in this

context, a pastor who offers Christ-centered care and counselling becomes an important source

of comfort, guidance, and healing. By praying with people, listening with compassion, and

applying biblical truths, pastors can help individuals and families find forgiveness, peace, and

reconciliation.61 Since, Christotherapy focuses on the therapeutic methods of Jesus, Baptist

Pastor that engages in this therapy will view situation and handle same in the way and manner

Jesus do in the Scriptures.

Fourthly, Christotherapy, Christ therapeutic method of healing doesn’t only help

counsellee, but it also serve as means of spiritual nurturing to the pastoral counsellor. Andrew

Purves asserts ministry can be draining, and pastors often face emotional fatigue and burnout. 62

Hart, added, many pastors experience emotional exhaustion, stress, or spiritual weariness from

the demands of ministry.63 Practicing Christotherapy encourages pastors to stay rooted in Christ

through prayer, reflection, and rest, allowing them to minister from a place of spiritual fullness

rather than exhaustion. By embracing Christotherapy themselves, Baptist pastors can find

renewal through a personal awareness of Christ as healer in their own lives. This not only

60
Donald Capps, Reframing: A New Method in Pastoral Care (Minneapolis: Fortress Press, 1990), 72.
61
Archibald D. Hart, Coping with Depression in the Ministry and Other Helping Professions (Grand
Rapids: Baker Books, 1984), 73.
62
Andrew Purves, Pastoral Theology in the Classical Tradition (Louisville: Westminster John Knox Press,
2001), 122.
63
Hart, 35.
sustains their well-being but also enables them to model authentic dependence on Christ for their

congregations.

Finally, Christotherapy gives Baptist pastors a practical and spiritual rich way to care for

others and themselves, it provide pastors with a solid biblical and theological foundation for

counselling that still respects and uphold psychological insight. It also bridges the gap between

faith and emotional health, showing that Christ’s redemptive work is not limited to salvation but

extends to the healing of the whole person. 64 Therefore, by integrating biblical truth, personal

faith, and emotional insight, Baptist pastors can minister more effectively in a world longing for

both inner peace and wholeness.

In summary, Christotherapy, Christocentric therapy gives Baptist pastors a Christ-

centered and biblically sound approach to caring to people. It reminds them that Christ is both

healer and helper, and that through His power; they can care for the whole person (body, mind,

and spirit) within the Baptist tradition of faith and service. Christotherapy as Christ-therapy will

help Baptist pastor to focus their care and counselling on the life, ministry and finish works of

Christ, helping counsellees and care seekers align their needs and challenges on Christ as their

only healer and helper. More so, Christotherapy as Christocentric therapy teaches the Baptist

pastors to totally depend on Christ for their healings and for their members.

2.6. Christ Example in Handling Sexual Immorality

Christotherapy draws it strength from Jesus’ life, teaching, and ministry which provide practical,

compassionate, theological, and foundational framework for understanding how Christian

leaders, including Baptist pastors, can address issues of sexual immorality with honesty,

64
A. Louis Runyon, Christotherapy II: Healing the Whole Person in Christ (San Diego: Psychological
Press, 1979), 56.
integrity, compassion, and biblical conviction. Christ’s approach offers a model that is both

doctrinally faithful and pastorally restorative. Yakubu asserts that Jesus uses spoken words,

objects, talk therapy, parables, Bibliotherapy, empathy, and confrontation as His methods of

healing. Yakubu added Jesus uses confrontation method in handling sexual immorality cases. 65

Christ interactions with individuals caught in sexual sin reveal a ministry approach that refuses to

compromise moral truth, yet offers redemption and transformation. The way Jesus handled

sexual sin provides a helpful and meaningful platform for pastors who must handle these sexual

immorality within their own communities, must especially among pastors who falls into such sin.

Lester Sumral asserts that sexual sin involves the soul; mind, emotions, and will, 66 therefore to

handle sexual sin, Christ method offers the best spiritual, and psychological way. Christ’s

example offers a healthy and balance between moral accountability and compassionate

restoration.

Christotherapy, Christ therapeutic method of handling human brokenness concerns on

healings, helping counsellees come to terms with their needs for cure. Jesus cares about what is

happening to the sex morals of the church, society, and most especially among pastors of Kaduna

Baptist conference. Jesus often confronted people who indulged in adultery, prostitution, and

other kinds of sexual perversion. Sumrall alludes, when Jesus was dealing with sex offenders,

“He used loving firmness to call people back to the proper use of sex.” 67 This loving but firm call

is the “confrontational method” that Jesus uses to help those involve in sexual sin knowing their

sins, come to repentance, and accept forgiveness.

65
Yakubu, “Christotherapy as Counselling Techniques,” 5 Nov, 2025.
66
Lester Sumral, 60 Things God Said About Sex (South Bend: Lester Sumrall Evangelistic Association,
Inc., 1993), 25.
67
Sumrall, 119.
 Note, according to Stephen Hosea Vongdip, “sexual appeal can be misguided and ill

practiced through lust, masturbation, pornography, premarital sex, homosexuality which result in

complex health and social problems,”68 therefore, to handle such ill practices a study of how the

Creator of sex handles sexual immorality during His earthly ministry. Though Jesus uses more

than one method in handling human brokenness, however, confrontation was the major method

Jesus used to deal with sexual sin. Howard Eyrish and William Hines opine, confrontation

reveals the sin nature, seeks to help the counsellee view his problems from a biblical perspective,

and links acknowledgment with solutions. Eyrish and Hines concludes, "confrontation endeavors

to help the counselee recognize and deal with the sinful issues and problems in his life.”69

In counselling, pastors who involve in sexual immorality, many will not want to open up

or confess to the sin, therefore confrontation methods aims at exposing the counsellee defenses

or the defective pattern of behaviour that the counsellee employs to adjust to life. Hence,

confrontation is not to attack the counsellee. It is employed to point out or help the counsellee

come to the place of insight and self-understanding where the counsellee can set aside his

defenses.70 Confrontational method in counselling is a technique in which the counsellor

challenges counsellee to face themselves realistically. Is an open, honest identification of the

counsellee’s self-defeating patterns or manipulations, and is a deliberate attempt to help

counsellee examine the consequences of some aspect of their behaviour, it also then serve as an

invitation to self-examination.71 Mary Josephine Denja defines confrontation in counselling as

“an interaction between counselor and client in which an unknown or unwanted aspect of reality

68
Stephen Hosea Vongdip, People & Problems: Why Seek Help (np: Eunice Ventures, 2011), 114.
69
Howard Eyrich and William Hines, Curing the Heart: A Model for Biblical Counseling (Ross-shire:
Mentor Imprint, 2002), 127.
70
Eyrich and Hines, 124-125.
71
David R. Leaman, “Confrontation in Counseling” The Personal and Guidance Journal volume 56, Issue
10, (1978), 630-633. From [Link] Accessed 14 Nov., 2025.
is brought face to face with all its emotion overtones, risks and challenges for integrated action to

be taken.72 However, the researcher sees confrontation as conversation method where the

counselor empathizes with the counsellee, by providing supportive position, that firmly but

gently points out discrepancies or inconsistencies in the counsellee’s behaviours, thoughts,

feelings, or nonverbal messages, with the goal of increasing counsellee’s self-awareness and

challenge them to constructive move from inaction to action.

2.6.1 Biblical Examples

Confrontation is not an act of judging or condemning counsellee, but an act of bringing the

counsellee to place of acknowledging, accepting, confessing, and staying away from any action,

conduct or behaviour that will lead again to such sins. Therefore, confrontation presupposes that

there is something wrong with the counsellee’s behaviour, thinking, or an attitude that needs to

be confronted, it also presupposes that the counsellee’s problems can be solved by means of

interpersonal interaction between the counselor and the counsellee and God and the counsellee,

and lastly it presupposes that verbal correction is intended to benefit the counsellee. 73 Any

counselling of sexual immorality that is not well handle, it could lead to condemnation, rejection,

and putting the counsellee into Trauma and depression, without offering true repentance,

reconciliation, and healing of the victim and the family of the victim.

Jesus’s example is the perfect example how confrontation is use in counselling. A clear

biblical account is the woman caught in adultery (See John 8:1-11); Jesus’s response offers one

of the most instructive moments regarding moral transgression. Bruce B. Miller affirms “Jesus’

72
Mary Josephine Denja, “Confrontation: An Approach in Counseling” (M.A Thesis, Loyola University,
1969), 2. From [Link] Accessed 14 Nov., 2025.
73
Eyrich & Hines, Curing The Heart: A Model for Biblical Counseling, 128-129.
response provides a great model for us in talking with those guilty of sexual sin.” 74 Here, Jesus

confronts both the sexual and moral failure of the abused woman caught in the very act of

adultery and the abusive legalism of the Scribes and the Pharisees who brought the woman.

Miller opine Jesus’ “response was full of grace without diminishing truth,” 75 meaning, Jesus’

refusal to condemn the adulterous woman does not imply moral permissiveness; rather, it reveals

Jesus’ commitment to restorative justice. Raymond E. Brown further asserts, Jesus “dismantles

and challenged her accuser and offer a transformative command to the adulterous woman, go,

and sin no more.”76 This very act directed the adulterous woman of wholeness and holiness built

on the Christ foundation of grace.

Sumrall noted that Jesus’ response was by no means Jesus treat sexual immorality

offenses in a casual, halfhearted way. That he takes it seriously, but He also takes repentance

seriously.77 This should not assume that Jesus endorsed immorality; Vongdip confirms “sexual

immorality, impurity and debauchery are sins of the flesh dwelling on area capable of

excesses.”78 Jesus knows the weakness of humans, though He warn against sexual sins, He is

ready to forget the offense of the prostitute, the adulterer, the homosexual, or the person guilty of

any other sexual offense. “Sexual sins are very grave matters in God’s sight; but he is just as

willing to forgive the sex offender as He is to forgive the smallest sin of a godly person.”79

For Kaduna Baptist conference, this narration provides a pattern for dealing with pastors

involved in sexual misconduct. Baptist churches emphasize corrective discipline not as

74
Bruce B. Miller, Leading a Church in a Time of Sexual Questioning (Nashville: Thomas Nelson, 2019),
93.
75
Miller, 93.
76
Raymond E. Brown, The Gospel According to John I–XII (New York: Doubleday, 1966), 338.
77
Sumrall, 128.
78
Vongdip, People & Problems: Why Seek Help, 114.
79
Sumrall, 128.
punishment, but as a way of guiding them, a redemptive process aimed at restoration and

spiritual renewal, health and full fellowship. 80 Pastoral counselors of the Kaduna Baptist

conference are called to walk with people through repentance and recovery not simply to point

out their failings. Hence, Jesus’ method of confrontation is truthful about sin yet always focused

on restoration that seek repentance from the sexual immoral person.

Furthermore, there are three other biblical accounts of Jesus engaging in some form of

confrontation with sexual perversion, though these accounts are not in same light with the

account in John 8:1-11. The first account is on Christ teaching on inner purity in the Sermon on

the Mount. Jesus teaches that looking at someone with lust is itself a form of adultery (Matt.

5:28). R.T France opines that Jesus shows that sexual immorality begins long before someone

acts on it.81 Therefore, confrontation method in counselling is to expose the hiding intention of

the heart. Jesus directs attention to the heart, meaning to the desires, thoughts, and habits that

shape one’s moral choices that led to the act of sexual immorality. Miller suggests “healing often

starts with confession,”82 the ability of a counsellor to lead a counsellee into confession means

the counsellor confronted the hiding intention of the counsellee that led into the act of sexual

misconduct.

Secondly, Jesus’ compassionate engagement with the Samaritan woman who have had

five husbands and she is staying with a man that is not her husband (John 4:1-26), offers another

powerful example of Jesus’ engagement with people involve in sexual immoral life. Jesus never

condemns her, even though He told her of her marital history, “He does so without shaming or

dismissing her.”83 Rather, Jesus offers her a life of true worship, and restored dignity. This action
80
Mark Dever, Nine Marks of a Healthy Church (Wheaton: Crossway, 2004), 155.
81
R. T. France, The Gospel of Matthew (Grand Rapids: Eerdmans, 2007), 206.
82
Miller, Leading a Church in a Time of Sexual Questioning, 132.
83
Gail R. O’Day, “John,” in The New Interpreter’s Bible, Vol. 9 (Nashville: Abingdon Press, 1995) 568.
led to her transformation and impart to her entire community. Eyrich & Hines called the act of

Jesus as “giving hope to the counsellee,”84 and giving hope grows out of positive confrontation

that opens the counsellee of the need of change.

Lastly, according to Luke 7:36-50, a woman the writer of Luke describes as a woman

“who lived a sinful life,” washes Jesus’ feet with her tears and her hair, pouring perfume on

Jesus’ legs. Sumrall mention that the terminology “who lived a sinful life” in New Testament,

means a prostitute.85 Meaning, this woman who lived a sinful life lived as a prostitute, though the

Bible did not clarify if the woman is currently living or engaging in that nature of sin

(prostitution). But the only thing the scripture communicate is the forgiveness and grace she

found against the condemnation the Pharisees wanted. Miller saw Jesus approach as “not of

terrible judgment but of lavish forgiveness.”86 Jesus did not say she did not commit the sins, He

confronted her sins, but also offer her forgiveness, “Then Jesus said to her, your sins are

forgiven… your faith has saved you; go in peace” (vv. 39, 50).

The above biblical stories carry significant meaning for Baptist pastoral counselling. The

method of Jesus handling sexual immorality is seen as a strong foundation for preventative

pastoral care. Confrontation method as the researcher presented from Jesus method, is not to

respond only when outward sin occurs, pastoral care and counselling are called to help pastors

cultivate purity, emotional health, accountability, and spiritual maturity. Jesus’ interaction serve

as model and shows that pastors with painful or sinful sexual histories are not beyond healing.

pastoral care and counselling of the Kaduna Baptist Conference are encourage to approach such

84
Eyrich & Hines, 132.
85
Sumrall, 127. Cited Charles L. Childers, “The Gospel According to Luke,” Beacon Bible Commentary,
Vol. 6, ed. A.F. Harper (Kansaa City: Beacon Hill, 1964), 485.
86
Miller, 96.
pastors not as hopeless cases but as people who can be restored and empowered for meaningful

ministry among the Baptist congregation.

2.6.2 Implications for Kaduna Baptist Pastoral Practice

Building from Christ examples, the above texts provides the biblical foundation for

Christotherapy, Christ method model for handling sexual immorality that Kaduna Baptist

Conference pastoral care counselling can follows as they address sexual immorality among

pastors of the conference. Several key themes stand out:

a. Scripture the Primacy and Guide: Baptist holds the authority of the Scripture as the

final authority in matters of faith and practice. Jesus’ words and teaching on purity,

interaction with sexual sinners, love and compassion form the biblical foundation for

pastoral care responses to sexual immorality with clarity and grace.

b. A Commitment to Restoration as the Goal: Baptist congregational polity includes

practices church discipline and individual accountability. For Kaduna Baptist pastoral

care, Jesus’ example and actions shows that church discipline must aim at restoration,

not embarrassment; exclusion or shame. Pastoral care restoration is the purpose of

confronting sin.

c. A Holistic Understanding of Human Brokenness: Sexual sin is an acts of human

brokenness, people struggle not only spiritually, but emotionally and relational, hence

the need of Christotherapy. Therefore, Kaduna Baptist pastoral care and counselling

must be equipped with Christotherapy skills to guide individuals through repentance,

healing, recovery, and discipleship.

person is created in the image and likeness of God (See Gen. 1:26).Christotherapy

seeks to uphold human dignity; Jesus models a pastoral approach that confronts

sexual sin without devaluing the sexual sinners. Therefore, Baptist pastoral care need

to uphold the worth of every person, including pastors who fall into the sin of sexual

immorality.

e. The Transforming Power of Grace: Christ’s encounters with those involve in sexual

sin makes clear that grace is not lowing moral standards; rather, Christ provides

transformation that comes from genuine of one’s sinful act. Therefore, Kaduna

Baptist pastoral care and counselling should reflect the same balance, following the

example of Christ Himself.

2.7. Challenges of Implementing Christotherapy in Pastoral Ministry

Christotherapy is a new field of studies both in Christian psychology and Pastoral Care and

Counselling. Therefore, implementing Christotherapy praxis in Pastoral ministry presents

theological, psychological, and pastoral ministry challenges that must be examine for the model

to function effectively within the Kaduna Baptist conference contexts. Although Christotherapy

offers Christ method of healing that integrates spiritual formation with psychological

transformation, its practical adoption can be hindered by doctrinal traditions, pastoral theological

training gaps, and social-cultural expectations within congregations. Understanding these

challenges is essential for the Kaduna Baptist Conference Pastoral Care and Counselling, and

other Christian ministers who want to apply Christ-therapeutic method in handling sexual

immorality among the Kaduna Baptist Conference Pastors.

ministry relates to theological compatibility that sometimes surrounds its assumptions. While

Christotherapy approach focuses on Christ’s healing transforming method, it also relies on

psychological principles, Runyon asserts the integration of Christotherapy and psychological

therapy are not easily reconciled with conservative or confessional traditions. 87 Furthermore, as

asserts by Jay E. Adams, some pastors worry that an overreliance on psychology with theology

could weaken biblical teaching on sin, sanctification, and spiritual growth. 88 Therefore, for

Pastors committed to a biblical model of counselling, may view Christotherapy as an

unnecessary, because it integration of secular psychological therapy with biblical theology.

Secondly, Pastors formation and competency is another challenge. Christotherapy is word

from “Christ, a biblical term” and “Therapy, psychological term” implying, pastors are not only

requires to possess only theological and biblical literacy, but also having a foundational

psychological insight, most importantly, handling issues of the mind. Pamela Cooper-While

claims that seminary programs only introduce pastors to pastoral care and counselling, but never

do much deeper training in combining approaches that combines theology and psychology

together.89 Hence, without this foundation, pastors may feel unsure how to apply Christotherapy

in real-life counselling, most especially, caring and counselling pastor that cut in sexual

immorality. Furthermore, inadequate training on how to combine biblical counselling, theology

and psychological therapy will increase the risk of misunderstanding the model and misusing it

in ways that could harm counsellees or undermine pastoral ministry.

87
A. Louis Runyon, Christotherapy: Healing Through Christ (New York: Paulist Press, 1987), 13.
88
Jay E. Adams, Competent to Counsel (Grand Rapids: Zondervan, 1970), 28.
89
Pamela Cooper-While, Many Voices: Pastoral Psychotherapy in Relational and Theological Perspective
(Minneapolis: Fortress Press, 2007), 44.
 Thirdly, cultural and congregational expectations, or contextual misunderstandings is one

of the challenges of implementing Christotherapy in pastoral ministry. Christotherapy aims at

restoration, reconciliation, forgiveness, and healing which goes against church disciplinary

action on members most especially pastors cut in sexual immorality. Furthermore, many Baptist

churches are shaped with an immediate action of discipline for any member that breaks the

culture and tradition of the church, while Christotherapy in the other hand operates through

reflective self-examination, patience, emotional honesty, and forgiveness to even sexual sin. 90 On

the other hand, Matthew Stanford asserted that cultural and congregational expectations are the

fear of stigmatization of members to participate honestly when confronted in therapeutic process.

However, Christotherapy does not give room for stigmatization, but platform for family-like

congregation where love, respect, and unity are central.

Finally, the praxis of pastoral ministry also presents significant barriers inhibit

Christotherapy application. Andrew Purves opines, pastors serve in demanding ministry

environment, and are often face with overwhelming workloads, limited time, and insufficient

privacy for indepth therapeutic engagement. Pastor is responsible for numerous administrative,

preaching schedules, and pastoral duties,91 while Christotherapy requires extended sessions,

continuity, and emotional presence in every therapeutic process. This contributes to the

challenges of implementing Christotherapy. However, when Christotherapy is use for human

brokenness, wholeness is certain.

2.8. Summary of Literature Review

90
Sumrall, 60 Things God Said About Sex, 126.
91
Andrew Purves, Pastoral Theology in the Classical Tradition (Louisville: Westminster John Knox Press,
2001), 93.
Christotherapy, a term from “Christo, Christ, the anointed” and “therapy, healing, soul cure” is

an examination of Christ ways, and therapeutic method of healing human brokenness. It is Christ

method of addressing and human needs, helping humans solve their spiritual, physical,

psychological, and emotional breakdown. Christotherapy as therapeutic method is on the

conviction that genuine pastoral care and Counselling rest on Jesus Christ the ultimate healer, the

sustainer of life, and the redeemer of every lust soul.

The researcher adopts two theoretical frameworks, psycho-spiritual and psycho-synthesis,

both from Sigmund Freud, Psychoanalysis theory, which examines the makeup and motivations

that determine the thoughts and actions of human behaviour, it also explore the structure of

human personality, the dynamics of the unconscious mind, and the stages of psychosexual

development, and Carl Rogers, Person-Centered therapy, which focuses on one’s own nature,

unique qualities, and typical behaviour. Psycho-spiritual provide integrated psychological and

spiritual care, especially in response to pressing pastoral ad ministerial needs. While psycho-

synthesis form the inclusion of parts of human self which have become disconnected, to form a

connected whole.

The biblical and theological foundation of Christotherapy rests upon Christology, the

study of the person, life and work of Christ. Genesis accounts of creation suggest the active role

of the Godhead, after the fall in Genesis three, God spoke of the defeat of Satan by Jesus Christ

to bring redemption, salvation and the lust man back into communion, friendship, fellowship and

worship of God. Every scriptural passage, both in Old Testament and New Testament speaks of

the coming, purpose, life and ministry of Christ. Christotherapy rest upon Christ’s own self-

revelation as “the way, the truth, and the life” (John 14:6), and from God’s own word at the

transfiguration “this is my Son, whom I have chosen; listen to Him (See Matthew 17:5, Mark 9:7,
and Luke 9:35). Therefore, Christotherapy advocates following how Christ handles human

brokenness.

Pastoral care and counselling got it root from God’s gracious sovereignty of reconciling

humanity to Himself through Christ. Pastoral care and counselling as field of study, in Nigeria

took shape from Guidance and counselling that became acceptable in secondary schools, later in

colleges and high institutions. The aim of pastoral care and counselling is to guide the lust

humans back into a right relationship with God through Jesus Christ. These aims are achieve

through nurturing, guiding, reconciliation, empowerment, teaching, and sustaining. In sum,

pastoral caregivers function as ambassadors of Christ, tending to the souls of the hurting while

fostering, strengthening, and restoring relationships within the body of Christ.

Making use of Christotherapy as holistic therapeutic method enhances Christocentric care

that immanence pastoral care-love in the transcendent Christ-love. Therefore, its relevance to

Baptist Pastors is seen in the integration of biblical teaching, psychological insight, and pastoral

practice to help pastors confront and bring healings to the pastors who are victims of sexual

immorality. Christotherapy aligns with Baptist beliefs on the authority of Scripture, priesthood of

believers, personal conversion and acceptance of the lordship of Jesus Christ, personal faith,

regeneration, and direct relationship with Christ. Christotherapy not only benefits the counsellee

but also serves as a means of spiritual nurture for the pastoral counsellor.

Christotherapy centre on Christ method of healing, it draws its strength from the life,

teaching, and ministry of Jesus. Handling sexual immorality, Jesus gave a biblical example how

to handle or help victims of sexual sin. The woman “cut in the very acts of sexual” is a perfect

example. The Pharisees wanted her to be stone, but Jesus confronted her by offering her
salvation, reconciliation, and forgiveness of sin, with the instruction not to go back to sexual

immorality again. Christ’s interactions with individuals caught in sexual sin reveal a ministry

approach that refuses to compromise moral truth while simultaneously extending redemption and

the possibility of transformation.

However, few challenges of implementing Christotherapy in pastoral ministry play out.

Its practical adoption may be hindered by doctrinal traditions, gaps in pastoral theological

training, and socio-cultural expectations with congregations. Implementing Christotherapy

within pastoral ministry concerns is it theological compatibility, particularly with traditions that

scrutinize its underlying assumptions, pastoral formation and competency, cultural and

congregational expectations, and practical realities of pastoral ministry present significant

barriers that may inhibit the effective application of Christotherapy. Pastors committed to a

strictly biblical model of counselling may regard Christotherapy as unnecessary or even

problematic due to its integration of secular psychological concepts with biblical theology.