Hope and Existentialism

3/28/2022

In losing hope, one gains hope; through anxious experience, one gains authenticity. The ancient notion of Abraham’s “hope against hope” can be understood today as the paradoxical journey from false hope to true hope. Only by abandoning false expectations can one discover genuine faith and perseverance (Rieger, 2020). Similarly, nihilism and existential anxiety may become catalysts for realism and authenticity within existential theory (Eliason et al., 2010). This paper explores the relationship between hope and existentialism, examining hope through the HCAP model (hope, commitment, accountability, and passion), the principles of existential counseling, and the integration of both within a Christian worldview.

The Hope Factor

Hope is one of the primary agents of change within therapy. Both hope and hopelessness profoundly influence judgment, decision-making, and emotional regulation (Barclay, 2018; Requero et al., 2020). On the positive side, research consistently links hope to well-being in domains such as meaning, purpose, health, coping, and performance (Requero et al., 2020). Conversely, hopelessness can distort perception, hinder problem-solving, and is often associated with suicidal ideation or self-destructive behaviors (Hirsch et al., 2017).

Although despair can immobilize a person, confronting hopelessness can create the psychological and spiritual space in which authentic hope emerges (Barclay, 2018; Requero et al., 2020). Barclay (2018) argues that individuals must face tragedy directly to rebuild meaning and self-concept, allowing hope to facilitate growth. Hope sustains forward movement by helping people look beyond present pain toward a redemptive future. It also supports holism—integrating mind, body, and spirit—by maintaining an orientation toward change and well-being.

As Barclay (2018) states, “To create change, teaching people to become more hopeful is a primary target of intervention” (p. 36). This aligns with the Apostle Paul’s understanding of hope as spiritual transformation. Paul’s hope, grounded in Christ rather than the Roman Empire, rises “from the bottom up rather than from the top down” (Rieger, 2020, p. 10). Scripture affirms, “Since we are justified by faith, we have peace with God through our Lord Jesus Christ… and we boast in our hope of sharing the glory of God” (Romans 5:1–2, New International Version [NIV], 1973/2016, as cited in Rieger, 2020). Hope thus becomes not only a psychological construct but a spiritual orientation toward God’s grace and purpose.

Existentialism

Existential theory emerged amid the chaos and suffering of World War II, when humanity was forced to confront meaninglessness and mortality (Barclay, 2018). Questions of ethics, faith, and personal responsibility rose to the forefront of philosophical inquiry. Existentialism, defined by Harper (1955, as cited in Sherman, 2020), is “concerned about the unfolding of the individual as a whole in the situation in which he finds himself” (p. 4). Although Sherman applied this concept to higher education, it aptly describes human personhood in counseling contexts. As Harper (1955) emphasized, “It is man’s vocation to know himself so that he can live well” (as cited in Sherman, 2020, p. 4).

Barclay (2018) identifies the central tenets of existential theory as morality, meaning, freedom, responsibility, and anxiety. Human suffering, contemplated since antiquity, drives individuals to seek purpose amid pain. Existentialists propose that accepting and utilizing one’s anxiety can lead to greater self-awareness and even joy. Within a Christian framework, Søren Kierkegaard viewed anxiety as the tension produced by human freedom and uncertainty, arguing that true authenticity arises when one takes risks rooted in faith. He suggested that the leap of faith transforms despair into hope and purpose (Barclay, 2018).

In contrast, Friedrich Nietzsche’s secular existentialism denied divine purpose, asserting that suffering originates within the individual and that religion exists to control the masses (Barclay, 2018). Later thinkers such as Jean-Paul Sartre, Rollo May, and Viktor Frankl developed existential principles around freedom, responsibility, and the human search for meaning. Frankl, in particular, illuminated how suffering, when met with faith and purpose, could produce profound spiritual resilience. Existential therapy, therefore, emphasizes philosophy over technique—it does not seek to remove symptoms, but to help clients face life courageously and authentically (Barclay, 2018).

Recognizing that humanity inherently seeks spirituality (Eliason et al., 2010; Frunza, 2018), mindfulness and contemplative practices have become significant within existential frameworks. Larrivee and Echarte (2018) describe “phenomenological benefits” of mindfulness that enhance both mental and physical health (p. 961). Meditation fosters openness, nonjudgmental awareness, and emotional regulation, helping clients attend to their inner experience without avoidance (Fresco et al., 2007, as cited in Larrivee & Echarte, 2018). This reflective stance parallels Christian contemplative prayer—both aim to cultivate self-awareness, peace, and acceptance of divine will.

Furthermore, existential therapy incorporates the I–Thou relationship, in which therapist and client remain authentically present with each other (Barclay, 2018). Mirroring, empathy, and confrontation are tools that help the client achieve greater self-understanding. These relational dynamics reinforce the belief that transformation occurs not through external control but through honest encounter and meaning-making.

Integration of Hope and Existentialism

The hope factor operates within existential therapy in an implicit yet transformative way. Rather than being taught directly, hope is cultivated through philosophical reflection and authentic encounter. As Frunza (2018) observes, “Philosophy, its principles, and rules of thinking are used to engage the individual on the path of a perpetual creation of happiness as a state of well-being related to the quality of being human” (p. 167). Hope, in this sense, is both an attitude and an awakening.

Barclay (2018) asserts that hope is a deliberate choice—an orientation one takes toward life’s uncertainties. In existential therapy, this choice is realized through mindfulness, acceptance, and responsibility. While anxiety can become debilitating when excessive (neurotic anxiety), it can also serve as a catalyst for awareness and change (Barclay, 2018). Larrivee and Echarte (2018) found that mindfulness fosters nonreactivity and emotional regulation, creating conditions under which hope can grow.

From a Christian perspective, this integration mirrors the process of spiritual renewal: facing despair and emerging with a deeper sense of divine purpose. Just as Paul found hope through faith amid persecution, clients can rediscover meaning through authentic self-confrontation and surrender. By combining existential philosophy with the HCAP model, therapists help clients embrace hope as a lived philosophy—one that transforms fear into freedom, anxiety into awareness, and despair into endurance.

Conclusion

Barclay (2018) posits that hope is a central factor in the HCAP model that evokes meaningful change. While hopelessness may lead to stagnation or despair, sustained hope fosters both psychological and spiritual growth. Paul’s perseverance under Roman oppression exemplifies the triumph of faith over fear and provides a model for Christian counselors seeking to instill resilience in clients.

Existential counseling, with its emphasis on authenticity, awareness, and acceptance, complements the hope factor by creating the mental and spiritual space necessary for transformation. Techniques such as mindfulness and the I–Thou relationship encourage clients to encounter their own humanity and to seek meaning even in suffering. Through this integration, hope becomes not merely a feeling but a discipline—anchored in faith, shaped by awareness, and directed toward purpose.

Ultimately, well-being and resilience flourish when hope and existential understanding intertwine. Together, they form a pathway toward healing that honors both the human search for meaning and the divine promise of redemption.

References

Barclay, T. (2018). Introduction to theories of counseling and psychotherapy: An integrative approach to putting theory into practice (2nd ed.). Cengage Learning.

Eliason, G. T., Samide, J., Williams, G., & Lepore, M. (2010). Existential theory and our search for spirituality. Journal of Spirituality in Mental Health, 12(2), 86–111. https://doi.org/10.1080/19349631003730068

Frunza, S. (2018). Philosophy, spirituality, therapy. Journal for the Study of Religions and Ideologies, 17(51), 162–178. https://www.proquest.com/scholarly-journals/philosophy-spirituality-therapy/docview/2164138839/se-2

Hirsch, J. K., Cohn, T. J., Rowe, K., & Rimmer, S. E. (2017). Minority sexual orientation, gender identity status, and suicidal behavior: Serial indirect effects of hope, hopelessness, and depressive symptoms. International Journal of Mental Health and Addiction, 15(2), 260–270. https://doi.org/10.1007/s11469-016-9723-x

Larrivee, D. G., & Echarte, L. E. (2018). Contemplative meditation and neuroscience: Prospects for mental health. Psychological Exploration, 57(6), 960–978. https://doi.org/10.1007/s10943-017-0475-0

New International Version Bible. (2016). NIV Beautiful Word Bible. Zondervan. (Original work published 1973)

Requero, B., Brinol, P., & Petty, R. E. (2020). The impact of hope and hopelessness on evaluation: A meta-cognitive approach. European Journal of Social Psychology, 51(2), 222–238. https://doi.org/10.1002/ejsp.2726

Rieger, J. (2020). Hoping against hope: Dealing with hopelessness in ancient times and today. Religions, 11(10), 1–13. https://doi.org/10.3390/rel11100500

Sherman, G. (2020). Existentialism and higher education: A renewed intersection in well-being. Journal of Humanistic Psychology, 61(5), 1–9. https://doi.org/10.1177/0022167820917231