Powlison (2010) examines six issues that the “contemporary biblical counseling movement”
faces (pp. 241-259). He notes that the “same old problems” faced decades ago persist;
there remains an influx of modern psychology into the church and a dearth of truly
biblically-based biblical counseling methods (pp. 241-243). Powlison secondly addresses a
lack of emphasis and articulation on the motivational issues of human beings; biblical
counselors must learn to think thematically about the heart (pp. 244, 245, 288). A call for
better clarification of the relationship between personal responsibility and human suffering
is also acknowledged, highlighting the role, and understanding of “victim” in counseling
approaches (pp. 246-249). The fourth area discussed centers on the relationship between
counselor and counselee; greater understanding of the roles of the “authoritative shepherd”
in conjunction with the “invited mentor/peer” is required to provide the “fence of love” that
fully protects the counselee (pp. 249-252). Powlison next notes that biblical counseling
must be contextualized to other audiences beyond the local church; biblical counseling can
no longer isolate from Christian academia where the church leaders and counselors of
tomorrow are currently being trained (pp. 253-255).
b b b b There is merit in each of the first five issues that have been briefly summarized above.
They have challenged this writer to wrestle with my own personal beliefs as I consider each
one. While each has merit, the issue that has greatest weight for me is the final one
discussed. Powlison (2010) states that the relationship of biblical counseling to secular
psychology needs to be clarified (pp. 255-258). In his early writings, Adams compared the
entrance of psychiatric and psychoanalytic dogmas into the church to pagan and heretical
cults (Powlison, 2010, p. 96). Adams spoke of revolution and throwing “off the yoke of
oppression” when he encouraged pastors to reclaim the ground of counseling within the
church (p. 144). Adams was willing to assign psychologists the role of scientific research
and psychiatrists the role of medical practitioner, but all counseling was to be performed by
the pastorate (p. 149). While Powlison enlarged the scope of counseling, noting that there
is much biblical counseling that occurs with peer-to-peer or mentoring relationships, he still
rejected any integrational methods (pp. 145, 252).
b b b b Why is the relationship between the “secular” and “biblical” approaches so important to
me? I have worked for the past 32 years in the medical field as a pediatric physical
therapist. I have also worked in this profession as a Christian. My entire career I have
sought to practice in my field in a way that aligns with Scripture. I have studied math,
science, physics, anatomy, physiology, and courses specific in the training of a physical
therapist. I truly believe that every good gift and medical truth that enables me to bring
healing to the physical body has come from God (Holy Bible, New International Version,
1973/2011, James 1:17). I cannot quote chapter and verse any Scriptures pertaining to the
effects of lever arms and key points of control when I must make determinations regarding
the most appropriate form of bracing to help a child to walk. God has given me the ability
to see and understand and apply the truths observed in the physical world to help bring
healing. If a treatment technique does not contradict Scripture and truth, I will use it to the
benefit of others.
b b b b I agree with Entwistle (2015) as he asserts that “all truth is God’s truth” (p. 14). I
believe that there are strategies and observational techniques from the fields of science
that are “true” as we seek to bring healing to the soul. McMinn (2011, p. 52) makes an
interesting observation when looking at the characteristics of people Maslow describes as
self-actualizers; they are healthy and show remarkable similarity with those who
demonstrate the fruit of the Spirit (Holy Bible, New International Version, 1973/2011,
Galatians 5:22-23). By finding the common ground that exists between the secular and
biblical counseling methods, without compromising Scriptural truth, we can hope to speak
constructively to the professionals we meet. And, as we represent the gospel truth to them
in a manner that shows respect, perhaps we will see those once opposed to God’s truth
come to know God fully.
References
Holy Bible, New International Version. (1973/2011). Biblica, Inc.
https://www.biblegateway.com/
McMinn, M. (2011). Psychology, theology, and spirituality in Christian counseling. Tyndale.
Powlison, D. (2010). The biblical counseling movement. New Growth Press
