Most Crucial Issue in Biblical Counseling Today
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).
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).
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.
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.
