In 1994, the book by Klaus Grawe K. et al., “Psychotherapy in the Process of Change: From Denomination to Profession,” was published, which analyzed the results of studies on the effectiveness of psychotherapy, given in the literature. This article uses materials from the analysis of this fundamental work by Lauterbach (Lauterbach W., 1994). The result of these studies was the conclusion that psychotherapy helps people overcome problems. When he wrote this work, the main idea was to try to understand how and what works in psychotherapy, and how to help people even better and more effectively. I wonder why Grave chose this title for his work. Perhaps because he wanted psychotherapy to develop from a belief in some individual interventions and techniques into an independent and scientific profession. I am a professional psychotherapist and, due to the nature of my work, I constantly participate in various conferences and congresses, not only in Russia, but also abroad. Not long ago, at one of the psychotherapy congresses in Moscow, I became interested in a section called religious psychotherapy. It seemed interesting to me how a person’s religiosity is used in solving his psychological problems. It seemed like it should be something like an existential approach, looking at how a person's worldview and values ​​help him overcome everyday difficulties. However, during the section itself I was disappointed, since behind the religious psychotherapy there was hidden Orthodox psychotherapy and no other. Why did a particular religious worldview suddenly acquire such all-encompassing significance? Hence, the question of differentiation between confession and profession is again gaining relevance. And recently I learned about the existence of a department of Orthodox psychotherapy at the Orthodox Humanitarian Institute. It is separately stated that the institute was created with the permission of the Orthodox Church. Who would doubt it? Who else could allow such a practice? After all, the Orthodox Church is a religious institution, not a healthcare organization. Its goal is not to provide psychological assistance, but to satisfy the religious needs of parishioners. But a psychotherapist and a priest, in my opinion, have completely different functions, and their qualifications are also different. Imagine you came to see a professional psychotherapist, and it says “7th-day Adventist psychotherapist”, or “Jehovah’s Witness psychotherapist”, or “Jewish psychotherapist”, “Buddhist psychotherapist”, “Islamic psychotherapist”, etc. etc. I noticed that more and more often one can find such topics as Christian psychotherapy or Orthodox psychotherapy. I became interested in what kind of phenomenon this is and what such a message conveys. The goal of any psychotherapy is to help people independently solve their problems and live their own goals and consciously change the quality of their life for the better. I have been practicing for over 16 years and have seen people of various religions at my appointments. These people needed help and experienced various crisis situations, which, like all people, did not always depend on their worldview. I consider it completely natural and normal that a psychotherapist, like any other person, has his own conscious worldview and religious identification. But when a specialist puts his religious identification on the sign of his office or institution, for example, “Orthodox psychotherapist,” I have very mixed feelings about this and a lot of questions arise. For example, what does this mean and what does he mean by this? And in general, is this a profession or a confession? What, Orthodox psychotherapy helps only Orthodox Christians, and not others? Or that psychotherapy is offered here, which only helps Orthodox Christians? Or that such psychotherapy is essentially a course in Orthodox preaching? But wait, preaching to a patient in a vulnerable position for his own money sounds somehow blasphemous. Or does it mean something.