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).
c c c 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).
c c c 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.
c c c 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
