Conversations on the Future of Biblical Counseling

Part 4: What Makes Biblical Counseling Truly Biblical?

Note: Welcome to our blog mini-series on The Future of Biblical Counseling. I’m sharing my expanded version of an interview Brad Hambrick (BCH) of the ABC did with me. Read earlier posts: post 1, post 2, post 3.

Dreaming a Dozen Dreams

Brad and I will soon begin to dialogue about each of my twelve dreams for the future of biblical counseling. Before we dialogue, I want you to have the big picture of those dozen dreams. I trust that you will be edified by my original article. But more than that, I hope you will read it as a good “Berean” by using God’s Word to evaluate my views. Today I share the first ¼ of that original article.

The Future of Biblical Counseling: Dreaming a Dozen Dreams

Introduction: What Makes Biblical Counseling Truly Biblical?

As I speak around the country on biblical counseling and spiritual formation, I’m frequently asked the question. “When you say ‘biblical counseling,’ you don’t mean ___________ do you?”

Various people fill in that blank with different labels—all negative to them. What a shame that placing the word “biblical” in front of “counseling” causes so many in the church to recoil in fear. Something has gone terribly wrong.

But there’s good news—the tide is turning. Warped caricatures of biblical counseling are being replaced by scripturally and historically accurate portraits of counseling that are truly biblical—and attractive (Titus 2:10). While no one can provide the final, authoritative definition of biblical counseling, I offer for your consideration this summary understanding.

Christ-centered, comprehensive, compassionate, and culturally-informed biblical counseling depends upon the Holy Spirit to relate God’s inspired truth about people, problems, and solutions to human suffering (through the Christian soul care arts of sustaining and healing) and sin (through the Christian spiritual direction arts of reconciling and guiding) to empower people to exalt and enjoy God and to love others (Matthew 22:35-40) by cultivating conformity to Christ and communion with Christ and the Body of Christ.

Given this working definition, envision with me the nature and shape of the future of biblical counseling—twelve dreams of one possible future for biblical counseling as practiced by lay spiritual friends, pastors, and professional Christian counselors.

Dream Number One: Biblical Counseling Will Be Scriptural

Biblical counseling will cling tenaciously to the supremacy, sufficiency, and profundity (depth of wisdom) of the Scriptures. God has provided us with all that we need for godly living (2 Peter 1:3). The Scriptures, rightly interpreted and carefully applied, offer us all-encompassing insight for life.

The Bible provides us with the interpretive categories for making sense of life experiences from God’s perspective. By building our counseling models on Christ’s gospel of grace, we obtain wisdom for bringing people healing hope, the stimulus for change (God’s glory), and the understanding of human motivation that energizes these God-honoring changes.

Dream Number Two: Biblical Counseling Will Be Theological

Too often, current models of biblical counseling start and end at the Fall—focusing almost exclusively on human depravity. As a result, they often counsel Christians as if they are still unsaved—apart from the justifying, redeeming, regenerating, and reconciling work of Christ.

Biblical counseling will unite Creation, Fall, and Redemption. In studying a biblical theology of Creation, biblical counseling will examine people—God’s original design for the soul (anthropology).

In probing the Fall, biblical counseling will examine problems—how sin brought personal depravity and suffering (hamartiology).

In investigating the Bible’s teaching on Redemption, biblical counseling will examine solutions—the gospel of Christ’s grace which offers eternal salvation and provides us with daily victory in our ongoing battle against the world, the flesh, and the devil (soteriology).

Creation, Fall, and Redemption also have psychological correlates. Creation is biblical psychology—the biblical study of the soul. The Fall is biblical psychopathology—the biblical study of the sickness of sin. Redemption is biblical psychotherapy—the biblical study of God’s healing of the soul through Christ.

In the minds of some, the use of these psychological terms is invalid. How sad that we have allowed the world to steal these solidly biblical/theological/historical terms. It is time that we took back our heritage and redefined these terms. Franz Delitzsch, writing in 1861 (before the advent of modern secular psychology), noted that “biblical psychology is no science of yesterday. It is one of the oldest sciences of the church.”

Psychology is native to our faith. Not secular psychology, but biblical psychology—understanding and ministering to the soul designed by God, disordered by sin, and redeemed by grace.

Extending the Conversation

1. When you hear the phrase “biblical counseling” what comes to mine? Is your initial reaction positive or negative? Why?

2. In 75 words or less, how would you define “biblical counseling”?

3. How would your definition of “biblical counseling” differ from mine? What about my definition surprises you?

4. How would you define the sufficiency of Scripture?

5. Why do you think many current models of “biblical counseling” focus on depravity and the fall, and tend to minimize creation and redemption?

6. Are you surprised at all by the quote, “biblical psychology is no science of yesterday. It is one of the oldest sciences of the church.”

The Rest of the Story

I invite you to return for our next post as I share dreams three, four, five, and six for the future of biblical counseling that’s truly biblical.

Tags: Biblical Counseling, Christian Counseling, Future of Biblical Counseling, Sufficiency of Scripture

Yesterday I connected with a new friend on Facebook. He posed some vitally-important questions to me about the sufficiency of Scripture and the science of psychology.

These are much-debated and extremely-significant issues. His wording of the questions is the best, most succinct that I’ve seen.

Questions to Ponder

“Bob, I’d like your opinion about some things:

1. Do you think there are any useful principles that the science of psychology has come up with that are in harmony with the Word of God?

2. In your opinion are all of the truths that a Christian psychologist can effectively apply to his counselees found in the Bible?

3. If not, can you give any examples of such truths that are not found in the Bible?”

Your Thoughts?

So what do you think? How would you respond to each of these well-worded questions about the relationship between the sufficiency of Scripture and the science of psychology?

*Note: If you find yourself upset that I am saying that some biblical counseling is only half biblical, then I would ask you to be sure to read my comments at the end of this blog post. Thanks!

My Premise

Some modern biblical counseling considers the seriousness of sin—sinning, but spends much less time equipping people to minister to the gravity of grinding affliction—suffering. When we provide counseling for sin, but fail to provide counseling and counselor training for suffering, then I am of the conviction that such biblical counseling is only half biblical!

Whatever Happened to Sin?

Some might object, “So, are you watering down sin? Are you saying that Christ came to heal our suffering and not to save us from our sin? Are you saying that our primary problem is our suffering rather than our sin?”

No. Actually, anyone who omits suffering in their biblical counseling is watering down sin!

Unlike the Church Fathers, unlike the Reformers, unlike the Puritans, and most importantly, unlike the Bible, we tend to make Christ’s victory over sin predominantly individual and personal, rather than also corporate and cosmic. Christ died to dethrone sin. Christ died to defeat every vestige of sin. Christ died to obliterate every effect of sin—individual, personal, corporate, and cosmic—including death and suffering, tears and sorrows, mourning, crying, and pain.

That’s why twice in Revelation, John shares the blessed promise that, “God will wipe away every tear from their eyes. There will be no more death, or mourning or crying or pain, for the old order of things has passed away” (Rev. 21:4; see also Rev. 17:7). Christ died to defeat every enemy, every evil, including the devil who holds the power of death (Hebrews 2:14-15), and the last enemy—suffering and death (1 Corinthians 15:25).

Yes, of course, in the evangelism and discipleship process, our first joy is helping someone who does not know Christ to surrender to Christ so his or her sins are forgiven. And, of course, as we disciple one another we want to help each other to grow in their victory over sin’s tentacles.

Whatever Happened to Suffering?

However, our calling from Christ is also to minister to one another concerning sin’s effects—including suffering. That’s why we are called to weep with those who weep (Romans 12:15). That’s why we are called to comfort one another (nine times in 2 Corinthians 1:3-11). That’s why the New Testament calls us to a parakaletic ministry (to come alongside to help, comfort, and encourage one another in suffering). That’s why the New Testament uses the word parakaletic over 100 times!

Christ’s Cross defeated our deprivations—the evils we suffer, and our depravity—the sins we commit. Frank Lake explains Christ’s victory over both:

“The very powers of evil, standing in the shadows behind ‘the mystery of iniquity’ and ‘the mystery of suffering,’ were dethroned by Christ’s active, obedient submission to their onslaught. Therefore, He reconciles to God by His Cross not only sinners, but sufferers. Not only memories of culpable sin which condemn the conscience, but the memories of intolerable affliction which condemn faith as a delusion, these too are confronted by the fact of Christ’s Cross. These passive evils, which are not of the soul’s own making, are not accessible to a pastoral care which can talk only in terms of the forgiveness of sins. Such sufferers are usually not insensitive to their status as sinners. They have sought God’s forgiveness. But, like Job, they complain of the comforters whose one-track minds have considered only the seriousness of sin, and not the gravity of grinding affliction” (Lake, Clinical Theology, pp. 24-25, emphasis added).

Lake makes several astute points.

1. Academic Theology: As we have said, Christ’s died to defeat sin and sins’ effect—death and suffering, depravity and deprivation.

2. Spiritual Theology: “Passive evils” are what some today called “innocent suffering.” Not that anyone is innocent (or sinless), but that some suffering is not directly due to our own personal sin: the woman who is raped, the child who is abused, the cancer patient, the parents of a dying child, the victim of a drunk-driving accident, etc.

3. Pastoral Theology: Counseling such individuals, they typically understand that they are sinners. They want to know if their pastors, counselors, and spiritual friends understand that they are sufferers! If we do not, if we preach them a sermon on sin, then we are like Job’s miserable counselors with their false theology that God is a tit-for-tat God and that every incident of suffering is directly related to one’s personal sin. (See John 9:1-3 for Jesus’ theology of innocent suffering/sufferers.)

I don’t know about you, but I don’t want to be known as a miserable counselor. I want to be known as a comprehensive, compassionate, and culturally-informed biblical counselor!

Frank Lake again explains what that looks like.

“Clinical pastoral care has, as its introduction, the task of listening to a story of human conflict and need. To the extent that our listening uncovers a situation which borders the abyss or lies broken within it, we are nearer to the place where the Cross of Christ is the only adequate interpretative concept” (Frank Lake, Clinical Theology, pp. 18-19).

Sin and suffering—they both offer us the opportunity to provide wisdom found only in the Gospel. When we skirt our biblical counseling responsibility to minister to the suffering, we limit the limitless power and infinite relevancy of the Cross of Christ.

When we talk about the sufficiency of Scripture but in practice deny the relevancy of Scripture to address human suffering, then we have watered down sin and we have diminished the death, burial, and resurrection of Christ!

When we understand the Cross of Christ, then we practice biblical counseling that combines the sufficiency and the relevancy of Scripture and that unites counseling for the sufferer and for the sinner.

Where Do We Go from Here?

Tomorrow we’ll start addressing the following vital questions.

*So, has anyone else in Church history ever said we must focus on both sin and suffering?

*So, what would it look like to focus on both sin and suffering?

*So, what’s your definition/description of truly biblical counseling?

*Note: Why I Am Addressing This Topic

All who have followed my ministry know that I am about bridge-building and not about wall-building. You might wonder then, “Bob, why blog about something that is surely to be controversial?”

Those who follow my ministry also know that I am about equipping God’s people to change lives with Christ’s changeless truth through comprehensive, compassionate, and culturally-informed biblical counseling and spiritual formation.

Biblical counseling that fails to deal with suffering, fails the test of comprehensive, compassionate, and culturally-informed biblical counseling. I would be a hypocrite to my calling if I remained silent.

Others might wonder, “Are you talking about a particular ‘model’ of modern biblical counseling, or about a particular person or persons who are writing today?”

No. I am not. This is not an attack against. These blogs are not directed toward any one person or group.

These blogs are directed to all of us—myself included—who love biblical counseling. They are for all of us—myself included—who need good Bereans to help us to assess how biblical or unbiblical our approaches to biblical counseling truly are.

I write to help, not to hurt. I write to equip, not to attack. I write to start a conversation, not to finish one.

Please join the conversation.

Why Some Biblical Counseling Is Only Half Biblical
Part One: The Gravity of Grinding Affliction

*Note: If you find yourself upset that I am saying that some biblical counseling is only half biblical, then I would ask you to be sure to read my comments at the end of this blog post. Thanks!

Thankful for Modern Biblical Counseling

I thank God for modern biblical counseling and biblical counselors. I consider myself one of them. That’s why I direct the Biblical Counseling and Spiritual Formation Network (http://www.bcsfn.com/). And it is why I speak, write, and consult on Christ-centered, comprehensive, compassionate, and culturally-informed biblical counseling and spiritual formation (http://www.rpmministries.com/).

I also know that any human “movement” is imperfect and that all human beings are finite and are born fallen. Thus, we need to and are called to learn from one another.

My Premise: Half Biblical Counseling

Having said that, here’s my premise:

Some modern biblical counseling considers the seriousness of sin—sinning, but spends much less time equipping people to minister to the gravity of grinding affliction—suffering.

When we provide counseling for sin, but fail to provide counseling and counselor training for suffering, then I am of the conviction that such biblical counseling is only half biblical!

My Premise Expanded: One-Quarter Biblical Counseling

Throughout this blog post mini-series (first run from June 1 to June 18, 2009), I will develop a further premise:

Even when some biblical counselors do address suffering and sufferers, their focus seems to be upon “directive” counseling that exhorts the suffering Christian to be faithful. When we provide only or primarily directive exhortations to faithfulness, but fail to engage in biblical “sustaining” (empathy, compassionate commiseration, weeping with those who weep, sharing Scripture and soul, “climbing in the casket”), and when we fail to engage in biblical “healing” (encouragement, collaborative exploration of biblical responses, trialogues, spiritual conversations, scriptural explorations, “celebrating the resurrection”), then such biblical counseling is only one-quarter biblical. (For a fuller development of biblical and historical sustaining and healing, please see Spiritual Friends: http://tinyurl.com/coh23r).

The Evils We Have Suffered and the Sins We Have Committed

Over a quarter-century ago, when I was a seminary student, “counsel wars” erupted over two “competing models” of counseling. As I watched the wounded souls strewn across this Christian battlefield, I kept saying to myself:

“Surely the Church has always been about the business of helping hardened and hurting people.”

After over twenty-five years of biblical and historical research, I can assure you that the Church has always been about the business of helping hardened people to deal with their sin and helping hurting people to deal with their suffering.

When we fail to deal with both, then our biblical counseling is, at best, only half biblical. Frank Lake says it well,

“Pastoral care is defective unless it can deal thoroughly with the evils we have suffered and with the sins we have committed. The maladies of the human spirit in its deprivation and in its depravity are matters of common pastoral concern.”

When the Rubber Meets the Road

Of course, every Christian biblical counselor is loving. As bearers of God’s image and as renewed image bearers because of our redemption in Christ, we all love the people we minister to.

And, of course, every Christian biblical counselor spends time at the bedside of a cancer victim, or at the gravesite of grieving loved ones.

But please hear this. That does not mean that our focused approach to biblical counseling comprehensively emphasizes suffering and sin.

I’d ask you to do this. Browse through some of the comprehensive biblical counseling texts. Review your notes from a biblical counseling training seminar. Read the typical definitions of “biblical counseling.” How much time is spent on how to deal with sinning counselees versus how to help suffering counselees? How often is “suffering/hurting” included in definitions of what makes biblical counseling biblical?

In my book, Soul Physicians (http://tinyurl.com/d8grf6), I attempt to address both sin and suffering throughout, and I add two core chapters on biblical sufferology. In my book, Spiritual Friends, half of this biblical counseling training manual focuses on equipping counselors to provide sustaining and healing care for suffering counselees (pages 39 to 214).

Now, let me be clear—my works are just as imperfect as any other books. I am not saying that I’ve cornered the market on the perfect balance.

I am simply saying, when the rubber hits the road, when we train people in our books and in our seminars, when we offer definitions, when we launch lay counseling ministries in our local churches, are we dealing both with the evils we have suffered and with the sins we have committed?

Where Do We Go From Here?

I know, you have a million or even a bazillion questions. I’m glad. So do I!

This is just one post in a series of blog posts. In future posts I’ll try to address some of the questions that I imagine that you have. Questions like:

1. So, are you watering down sin?

2. So, are you saying that Christ came to heal our suffering and not to save us from our sin?

3. So, are you saying that our primary problem is our suffering rather than our sin?

4. So, has anyone else in Church history ever said we must focus on both sin and suffering?

5. So, what would it look like to focus on both sin and suffering?

6. So, what’s your definition/description of truly biblical counseling?

7. So, why do you think this “imbalance” exists?

8. So, how can we equip people for comprehensive biblical counseling?

9. So, how can we shape biblical counseling so that it deals comprehensively with real life issues?

10. So, how can biblical counseling become a natural part of one another ministry in the local church?

I’ll address questions like these and quite a few more.

As I do, please feel free to post comments on my blog http://rpmministries.blogspot.com/), or to email me (bob.kellemen@gmail.com) with your questions and thoughts.

*Note: Why I Am Addressing This Topic

All who have followed my ministry know that I am about bridge-building and not about wall-building. You might wonder then, “Bob, why blog about something that is surely to be controversial?”

Those who follow my ministry also know that I am about equipping God’s people to change lives with Christ’s changeless truth through Christ-centered, comprehensive, compassionate, and culturally-informed biblical counseling and spiritual formation.

Biblical counseling that fails to deal with suffering, fails the test of Christ-centered, comprehensive, compassionate, and culturally-informed biblical counseling. I would be a hypocrite to my calling if I remained silent.

Others might wonder, “Are you talking about a particular ‘model’ of modern biblical counseling, or about a particular person or persons who are writing today?”

No. I am not. This is not an attack against. These blogs are not directed toward any one person or group.

These blogs are directed to all of us—myself included—who love biblical counseling. They are for all of us—myself included—who need good Bereans to help us to assess how biblical or unbiblical our approaches to biblical counseling truly are.

Still others might wonder, “But why not at least name names?” Frankly, I am not called to be part of the growing blog movement known as the “Discernment Movement.” Their calling seems to be to call out publicly those they feel are psycho-heretics. I have no desire to engage in such tactics.

If my blog posts were an “academic” tome, then for scholarly purposes I would quote some people directly. But these are simply blog posts and I am not attempting to demean any person or group.

Additionally, some pastors, students, lay people, and counselors who may practice “half biblical counseling,” are “nameless” to me. I have had numerous godly, mature Christians tell me of pastors and others who have confronted their sin but never comforted their suffering. It would be neither possible nor wise for me to try to name names.

I write to help, not to hurt. I write to equip, not to attack. I write to start a conversation, not to finish one.

Please join the conversation (http://tinyurl.com/n8k799).