Biblical Counseling

Seminar

Materials

Table of Contents

Basic Presuppositions and Varying Methodology pg. 4

Basic Theological Presuppositions In Biblical Counseling pg. 13

Basic For Nouthetic Counseling pg. 16

The Commitment to Biblical Counseling pg. 19

Some General Principles and Practices in Counseling pg. 22

Forming, and Adopting a Biblical Counseling Model pg. 29

PREACH:

P hyscial Aspects pg. 29

R esources Available pg. 29 E motional Factors pg 29 A ction or Behavior pg. 32

C ogntive, or Impact of Thoughts pg. 40

H omework Assignments pg 44

Appendix A

Nature of Counseling Philosophies pg. 49

Biblical Basic of God-Honoring Counseling pg. 53

Varied Approaches to Christian Counseling pg. 55

Appendix B

Renewing Our Minds and Identifying False Beliefs pg. 58

Appendix C; Working With Crisis Problems pg. 63

Appendix D; Gathering Data pg. 77

Appendix E; Helping the Counselees Tell Themselves the Truth pg. 80

rapidly. Yet, few pastors have received adequate training in the field of

counseling. In addition, there is a dearth of Scriptural based materials that a

pastor may study and use in order to have the basic tools for counseling.

Many of the books written in recent years have little practical value to the

average pastor. In fact, some of the proposed methods and techniques are

not only inadequate but unbiblical and sometimes dangerous for the counselee.

It is a fact of life today that Christians may be affected with all the sinful

practices and maladies to which human flesh is heir and that we will retain

this potential until the day we are received into glory. To deny such a reality

is to be ignorant of Biblical truth and to deny the obvious around us.

While many books and articles have been written about counseling in

recent years, a majority of them do not help the fundamental pastor in a

concise and Biblical way. Many of them while professing to be Biblical,

actually deny the very theological foundation to which we must adhere.

We will endeavor to base everything squarely on the Word of God, which

forever remains the ultimate authority in all we seek to do. It is my intent,

in position and in practice, to reject the eclectic approach, which is found in

most books and materials written by Christians in this field of truth. (I have

over sixty books written by various authors many who are eclectic and some

who don't even seem to realize it.)

I will endeavor to outline the value, strategies, and techniques of a

Biblical model of counseling as well as deal briefly with some of the basic

presuppositions of secular, anti-biblical approaches.

Naturally, this material is not the last word, and always one later wishes

he had written a bit differently, or added some things. It is impossible to

deal with everything within the framework of counseling or everything

in the Word of God which speaks to the subject.

I trust that this material will give insight, direction, and much help to

the person who uses these notes and supporting materials. They have been

taught a number of times to groups of students or pastor with good results.

Dr. Edward Watke Jr.

- 1992-

* One's methodology, model in counseling, or method of counseling will come from his presuppositions, or what he believes to be true.

* In counseling, your method to bring about change, or to deal with a person, will grow out of your basic view of man.

* One's attitude and treatment of people in counseling grows out of what one believes. (Illus.-- Hitler's idea of Jews being inferior race, or the treatment of blacks over the last 150 years.)

Man's basic problem is depravity, hence, the need of regeneration. The Bible must be the final authority in faith and practice. All systems of counseling in the past (or present) must be studied in the light of the Word of God.

I. Expert Knowledge -- Proponents: Sigmund Freud and F. J. Skinner

II. Common Knowledge -- Proponents: Carl Rogers, O. Hobart & Mowrer

III. Divine Knowledge -- Proponents: Scripture, God's Revelation

(Dr. Jay Adam's terms)

I. Expert Knowledge: These men held that only those possessing expert knowledge are competent to counsel. This view is much like Plato's, who believed that only the wisest among men should rule. In this approach, the expert must do it for the other person.

A. The Basis of Conventional Psychiatry

1. Freud has been the most prominent example of the expert knowledge approach.

( He emphasized man's inner drives.)

2. Freud taught that man's main problem is poor socialization. The counselee, according to Freud, may have been---

a. kicked around as a child,

b. raised in a strict victorian-like home,

c. influenced by an overly-dominant mother, etc.

3. He taught that this kind of wrong socialization builds a conscience that is over socialized, or overly sensitive.

4. His approach was that only the expert can solve these perplexing and complicated problems.

5. The Freudian-trained therapist uses two expert techniques that grow out of his expert diagnosis of the problem.

(Contemporary psychoanalytic thinking

a. psychoanalysis emphasizes the development of the ego and the differentiation and the

b. psychotherapy individualization of the self.)

His teaching was and is considered the first force in psychology! He was an Austrian physician who lived from 1856- l939. He popularized the study of the unconscious mental processes. He taught that our outward behavior (especially when abnormal) was the product of unconscious mental conflict. He placed a great emphasis on the unconscious process and would employ the use of hypnoses, dream analysis, and free association to ascertain what might be troubling the person. The therapist would try to determine who did what to the person!

He took a very dim view of religion, rejecting both the teaching, doctrine, and methods of theology and its conclusions. A religious experience to him was a child's delusion. Freud referred to himself as a godless heathen, and a hopeless Jew. Maybe his teaching came from what he experienced as a child, and he was responding against his rearing and Jewish teaching. He emphasized sex as the basis of most every drive.

6. The expert knowledge approach is based squarely upon the premise (or presupposition) that man is NOT responsible for what he does.

7. Conventional psychiatry believes that:

a. Mental illness exists.

b. Probing into the client's past life is always an essential part of treatment. (Who did WHAT to the person?)

c. Transference is an important part of the therapy process.

The patient is taught to transfer to the therapist the attitudes he held or still holds toward the people in his past life. The therapist then helps the client to relive his past conflicts and explains to him how he is repeating the same inadequate behavior with the therapist.

d. Conventional psychotherapy is important in counseling. (The client needs to be made aware of unconscious mental conflicts. This is accomplished through the interpretation of transference, dreams, and free associations. )

e. All deviate behavior must be overlooked because it is considered a product of the mental illness! Since it is a part of such illness the person is NOT held responsible for it.

f. In this system it is not primary their purpose to teach people how to behave. The conventional therapist believes the client will behave more responsibly when he comes to better understand what is causing problems on the subconscious level.

Jerome Frank, in the book "Overview of Psychotherapies" wrote the following: "...Too many people today have too much money and not enough to do, so they turn to psychotherapy to combat the resulting boredom. It supplies novelty, excitement and, as a means of self-improvement, a legitimate way of spending money." "As recently as 30 years ago, no one questioned your right to be unhappy. Happiness was considered a blessing, not a guarantee. You were permitted to suffer pain, or fall into moods, or seek solitude without being analyzed, interpreted and discussed."

B. Behaviorism -- as represented by B. J. Skinner:

1. The behaviorist claims to be committed only to the use of factual evidence.

2. B. F. Skinner is devoted to the belief that man is a product of evolution -- not a created being.

3. The goal is survival and natural selection is the process (that is, survival of the fittest). (The stimulus is applied after the behavior rather than before.) Skinner taught that mankind is a product of his environment.

4. Both Freud and Skinner saw the counselees as not being responsible, but held others responsible for their actions.

This approach is considered the second force in psychology. They would say... "All behavior is determined directly or indirectly by its consequences." This approach emphasized the outer drives and held that positive reinforcement is the power of behavioral engineering. This approach was formulated by J. B. Watson (1878-1958) who taught at John Hopkins University in Baltimore. He reduced man's behavior to chemical and physical terms, as he was greatly influenced by Pavlov.

Conventional psychiatrists believe that ministers are a problem. They hold to the idea that ministers produce a feeling of guilt and an overly-sensitive conscience in people; therefore, they accuse ministers of being the culprits in the problems that many experience.

Institutional psychology and psychiatry and methodology grew out of the following view (or their basic belief) regarding ministers. Their approach consists of five major tenets:

1. They believe that ministers can do little for a person in a mental institution.

2. All the minister can do is support the patient's right to feel injured by others.

3. The pastor must understand that those admitted, who feel guilt, are no longer to be subjected to those from the outside. The pressure is to be removed so they might quietly lose their guilt and get well.

4. Pastors must consider those in mental institutions as violators of their conscience, but not victims of their conscience.

5. When the erratic behavior of the counselee is examined, it seems to be sin, but it isn't. The patient is not really responsible for his actions. He can't help what he is doing, he is sick. He blames himself for things he cannot help.

1. Most problems stem from a faulty relationship with God. Therefore, the pastor is the best prepared to help, not the most poorly prepared.

2. The pastor should never support the patient's right to feel injured by others. (Significance and security are not the paramount needs in the person's life.) The counselee is always responsible for his own actions, for resentment and bitterness are never justified. Two wrongs never make a right.

3. All of us have a moral responsibility to clear the conscience concerning whomever we have sinned against. The patient or counselee's guilt may diminish when he is not confronted by the person on the outside, (or by the counselor) but all guilt is real.

4. People in mental institutions are not only victims, but also violators of their consciences. The pastor can play a tremendous role in helping the patient alleviate his guilt by confessing his sin and wrongs and by being reconciled with the offended person.

5. Any and all behavior not consistent with Scripture should be viewed as sinful behavior, and such behavior must be dealt with.

1. Man is not a higher form of animal but rather a creation of God.

2. Environment doesn't totally determine man's actions, and man's decisions.

3. Experiments with rats do not tell us everything about man.

4. According to the Scriptures man is responsible for his behavior.

5. A changed environment is not man's primary need.

6. Man cannot provide the model, the power, or the environment for the change that he so desperately needs.

7. Man needs to be transformed. You may modify a person's behavior by a controlled environment, but it takes the Spirit of God to bring inward change.

8. In behaviorism there is no value, no standard, but everything is relative. By this means they seek to recondition the sinner.

While conventional psychiatry has fallen into quite a bit of disfavor, behaviorism has an impact on many modern approaches (even some who consider themselves Biblical) in counseling. Not all the tenets are embraced, but some aspects are held to or have influence.

1. Carl Rogers believed that there is no need for an expert at all. He believed that all men have adequate knowledge and resources to handle their own problems. He played down the depravity of man (Cf. Romans 3:9-18; Jeremiah 17:9; Isaiah 1; 64:6)

2. His basic assumption was that people with unresolved problems were not living up to their own potential.

3. He taught that every person has the potential to do right. Deep within man lies the solutions to all of his problems. He believed that man at his core was good, not evil.

(Norman Vincent Peale, Shuler, etc., lean in this direction.) He says that man has a spark of divinity in him; the task is to plug these in and to release the power inherent within.

4. Rogers taught that no authoritative standard from the outside should be imposed upon the counselee. No authoritative word may be spoken by the counselor to the counselee. Roger's approach was totally non-directive .."that you should not superimpose your convictions on someone else."

5. The counselor is a listener, a sounding board, and then one who reflects back to the counselee the ideas shared. He does not attempt to give advice, but to help the person see his inner potential to solve his own problems. The counselor merely seeks to rephrase the counselee's words and repeat them back to him to help him clarify his own thoughts.

This is often called the third force in humanistic psychology. It was suppose to be a rebuttal to the first and second force (Freud and Skinner).

6. Rogers maintained that the study of animals and mental illness is not enough, that one must understand mental health. He taught that a study of the internal and external behavioral aspects was not enough.

7. Rogers felt that one's hopes, desires, feelings, emotions, etc., must be studied to understand the person. And he did not feel that the professional was the only one qualified to solve human problems.

1. Man does not have adequate resources within.

2. Man's basic problem is more serious than merely not living up to his or her potential.

3. Mankind at the core is sinful, inherently evil.

4. The counselor is not a mirror to merely help the person with the understanding of his own inner thoughts, etc.

5. The Biblical counselor does impose his moral standards on the counselee and they must be the standards of the Word of God, for it is the authoritative WORD.

6. God is sovereign, and His will and purpose are to be impressed upon the counselee. Human personality is not violated by the will, purpose and plan of God for the life.

7. The counselor must not adopt an accepting attitude toward sin.

B. O. Hobart Mower--(noted research psychologist)

1. Mowrer used words like religion-- sin-- and guilt, but drained them of any real Biblical meaning.

2. He saw man's problems as stemming from bad behavior and that the bad behavior leads to feelings of guilt.

3. He taught that guilt can be removed by confession and restitution. (This was strictly on a horizontal level.)

4. He taught also that guilt is the result of violating one's conscience. One's conscience is usually violated by wronging another person.

5. Mowrer offers only a psychological lift-- a good feeling from owning up to one's own sins. Confession is only on a horizontal level and cannot bring about the change the Bible calls the new birth.

6. In his methodology he stressed group involvement, and that answers could be found within the group. He did stress the need of honesty and openness.

He challenged the entire field of psychiatry. His teaching had a profound impact on conventional psychology and its view of religion. He challenged evangelical Christianity about selling its birthright for a mess of psychological pottage.

Sin is against God, and neither man nor the group can atone for man's sin. Resources are in God alone, and confession must begin with God. Mowrer does not meet the need, but does touch upon truth. His main emphasis is upon bad behavior which man needs to confess. His basic idea is that one's problem stems from poor relationships with others and that through group therapy he can get back where he belongs.

We need a framework in which we can properly function in counseling. Unfortunately psychology has not been that framework, either in the past or the more recent schools of thought.

Clinical psychology is one of the most unscientific sciences known to man. There are at present over 200 different schools of therapy, having roughly about 10,000 different techniques. This is proof that they do not have the answers. Which is right?

NEWER PSYCHOTHERAPIES ON THE SCENE: We will examine one of the newer approaches to counseling that have had an impact on Christians.

Some seem to be Christian in doctrine and principle, but on closer examination they contain only the ideas of men. Because they resemble Christianity on the surface, Christians fall for them, and their tenets are incorporated into the methodology of some well known counselors of today.

Reality Therapy-- William Glasser

1. He taught the core of Reality Therapy as found in the three R's - reality, responsibility, and right-and-wrong.

2. He stressed that the person must see and deal with life as it really is--and that a distorted view of the actions of other people, of the events affecting the person's life, and one's actions can lead to emotional problems and hinder that person from behaving in appropriate ways.

3. He encouraged the patient to develop behavior that is realistic in terms of both the present and the future.

4. In the area of responsibility he stated, "It is not enough to help a person face reality; he must also learn to fulfill his needs in a responsible way."

5. He worked almost totally with outward behavior and taught that responsible behavior shapes positive thoughts and emotions.

6. He taught that every person has two basic needs--- "The need to love and to be loved and the need to feel that we are worthwhile to ourselves and to others." Hence-- significance and security, and self-worth or self-esteem.

7. His standards are all worldly standards and the methodology is totally self-effort to bring about change.

note: The study of the history of psychotherapy reveals the rise and decline of one psychotherapy after another with none seeming to disappear because a newer model, new version or newer idea comes along.

The Christian psychologists of recent years include all the following. Dr. Clyde Narramore, Henry Brandt, William Hulme, Wayne Oates, Carroll Wise, John S. Bonnell, Frank Minirth, James Dobson, Charles Solomon, Lawrence Crabb, Gary Collins, William Backus, Rollo May, Jay Adams, and many others.

Many of them are eclectic in their approach and they seek to amalgamate many of the methods of the world's psychologists into a workable system with some Biblical overtones.

The above list are professionals, and besides them are the many who are evangelical popularizers. These people are not embraced by the former group for the most part and are considered to be "overly simplistic" and in danger of doing harm by their "self-help" formulas for psychological stability and principles for spiritual growth. This group also includes a great cross section of theological bents and positions. They include such people as: Charlie Shedd, Norman Wright, Bruce Larson, Tim LaHaye, Bill Gothard, J. Allan Peterson, and many others.

Is Christian counseling simply a Rogerian, Freudian, or behavioristic approach with occasional prayer and reading of Bible verses tacked on? Or is counseling based on biblical assumptions that are in some way unique?

To baptize counseling systems like Skinnerian Behaviorism and Berne/Harris/Steiner views of Transactional Analysis into the Christian fold unconverted by adding on God's Holy Name and sprinkling in a few assorted scriptural proof texts, ultimately amounts to taking His Name in vain. Yet this is what many seek to accomplish in their methodology of counseling.

___________________________________________________________________________________

The following books would help the student to understand many of the unbiblical approaches to counseling that are popular today:

Psycho-heresy by the Bobgans, and The Psychological Way/ the Spiritual Way by Martin and Deidre Bobgan.

Helping People Grow by Gary Collins; Your Place in the Counseling Revolution by Dr. Jay Adams

A. We must begin with the Scriptures (II Timothy 3:16,17; Romans 15:4; 15:14;

I Corinthians 10:11).

B. Too often in the past counselors have begun with external data. They have begun with the findings of B.F. Skinner, Sigmund Freud, Carl Rogers, and others. Christian counseling must have a methodology that is Christian or Biblical in order to be Christian Counseling.

C. Too often in the past the Christian has been guilty of building upon the sinking sand of psychology. Many have tried to find Scripture texts to support the foundation already laid from the teachings of the world.

D. Instead of beginning with psychology, we must begin with the Scriptures. If the Bible is the Word of God, and if it is the final word for faith and practice, then it should reign paramount.

E. We should know the Word of God so well that we can properly evaluate teachings of psychology in the light of the "thus saith the Lord." We should know the Scriptures thoroughly and comprehensively.

note: This is a tremendous contrast to the idea that everything is relative--what is good today may be bad tomorrow, what is good for you may be bad for me; every person is entitled to his own value system.

F. The Bible is the book on Behavior.

1. It instructs us how to live and not live.

2. It shows us what is acceptable behavior and unacceptable behavior. It shows us step- by-step how we can bring about behavior and personality change.

3. The Bible lays the framework for interpersonal relationships. It gives practical advice on solving family, marital, and personal conflicts.

G. Biblical Foundation

Jesus Christ is the center of all Christian counseling. He is the chief Corner Stone. If this statement is true, then who should know more about the human mind, personality, and behavioral change than the Lord? If Jesus Christ is at the center, then He, as Psalm 139 indicates specifically and intricately designed every single person. He is the master designer of every life.

The following general presuppositions are very important:

1. The Bible is the inspired, inherent Word of God, the final authority regarding faith and practice (II Timothy 3:16,17). It thoroughly equips for living.

2. Man's basic problem is a sin problem (Romans 1, Jeremiah 17:9; Isaiah 53:6;

Psalm 51). If we begin with any other basis or foundation, we will not truly be able to bring about the behavior and personality change that God requires of man which is possible only through the work of the Holy Spirit. We must believe that the basic problem is sin and therefore the remedy is Jesus Christ.

3. Man is responsible for his actions. God created man to make responsible choices. God does not excuse man's behavior. Each person is responsible for his or her actions. God does not look for reasons or excuses, so called. He judges man squarely on his response to Jesus Christ and the Word of God (James 4:17;

II Corinthians 5:10; Revelation 20:12; 21:8).

Freud puts the blame on society. He said that man was not responsible for his actions or conditions and not responsible for getting out of his dilemma. Man is basically mentally ill because we have produced a too strict conscience, or "super ego" into the patient.

4. All problems fall into three categories-- organic, satan, or spiritual. One's emotions are not an entity in themselves, rather they are connected to one's thinking and behavior. Change one's thinking and behavior and one will change the emotions.

5. The Christian counselor should assume the person is suffering from spiritual maladjustment or sin. The spiritual problem will evidence itself in improper thinking or improper behavior, and doubtless both are involved, although the thinking is not as apparent.

6. Biblical counseling is directive in nature. The Bible is a directive book. Counseling is not just acting as a "sounding board", but it is warning, challenging, giving advice, guiding, admonishing and even rebuking.

One's theological tenets will greatly affect his counseling. The following are foundations to one's work in counseling. Here is the basis for Biblical counseling.

There is a God before whom we live and to whom we must give account of ourselves. It may be said that more consequences for thought and action follow the affirmation or denial of God than from answering any other basic question. (Ideas from Dr. Robert Brien's book- You Are What You Think, pgs. 45- 46).

A Bible believing pastor will be careful not to disregard the anti-God sentiments that are either explicit or implicit in many of the modern psychotherapies.

God loves sinners while they are yet morally helpless, sinning, and even indifferent and antagonistic toward Him (Romans 5:8, 10; I Timothy 1:15; Ephesians 2:1-3). It is because of God's undeserved love for sinners that the emotionally distressed person may find the basis for change.

Divine resources are sufficient to meet man's need. God has the ability to enlighten, to convict of sin, to regenerate and to transform lives. Where willpower fails, God 's power succeeds in changing the ingrained habit patterns of many years. A man becomes a new creature in Christ (II Corinthians 5:17; Ephesians 2:10; note- John 6:37; I John 3:1; II Cor. 2:9).

II. Theological Truths Concerning Man:

A. Man was created by God:

He is a creature designed by a personal God. Man was created with both a material and a non-material nature. He is from both dust and God.

Theologians, physiologists and psychologists often find themselves in serious disagreement on this issue.

B. Man was created for God's pleasure, as a morally responsible being.

According to the Word of God man was created to glorify God (I Corinthians 10:31; Revelation 4:11). He is worthy to receive glory, honor, and power, for he not only created all things but they are for His pleasure. Only when a man is fulfilling the divine purpose for his existence will he find a deep sense of meaning in his life.

Man by nature, by God's creation, has a conscience that either accuses or excuses him for his actions (Romans 2:14, 15). He is responsible for what he thinks and does.

C. Man was created in a state of innocence, in God's image.

When man came from the hand of God he was very good (Genesis 1:31). Man's present imperfect and sinful condition is not due to God's poor workmanship but due to human sinfulness.

We were created in God's image, after His likeness (Genesis 1:26). This is seen primarily in man's intellectual ability, his moral and social nature, and especially in his spiritual capacity-- a capacity for communication with God. As the counselee begins to see how God originally planned His creation, he can also begin to see, in spite of his sinfulness, the great importance of God in his life.

D. Man became depraved.

By depravity I mean that there is nothing in fallen man that pleases God. Even though men may see good in a person, God sees a heart that is basically antagonistic toward Himself and His law. Man's spiritual state is such that no effort of his will can bring about a radical change in his heart. Unless God intervenes by grace, man remains in a condition of antagonism toward a holy God (Romans 3: 9-23).

There is a great deal of agreement among thinking men that something is wrong with human nature. Einstein stated after Word War II that something is wrong with the hearts and minds of men. The following are Scriptural indications of human depravity:

1. Self-centeredness: The Scripture indicates that men normally "live unto themselves" (II Corinthians 5:15). When Adam and Eve first doubted God, self rather than God became the center of their lives. In pride they sought to be equal with God. Pride is the foundation of all sin, and every sin flows out of pride. Pride is the foundation of all selfishness, which is the basis of all other sin. It is basic to every mental distress, and especially to the deep-seated anxiety that is the lot of many human beings. A selfish, prideful looking out for self, instead of loving and trusting God, cannot help but result in anxiety, for man has no sure confidence that he can take care of himself. Man cannot be at peace with himself until he becomes God centered.

2. A will that is antagonistic toward God: (Romans 8:7). The carnal mind is enmity against God, and not subject to God. Since Adam, men have not been seeking God, but rather have been running away from Him. Adam and Eve hide from God, and in that process also hide from one another. Because of sin this has been a natural reaction ever since that time. Even when men know what God desires, they turn to their own way (Isaiah 53:6).

3. A life that is dead toward God: (Ephesians 2:1). When a person is dead in sin he is dead toward God and has no disposition to love, honor, obey, or fellowship with God. His religious works are also "dead works" and cannot please God.

4. A heart that is deceitful: (Jeremiah 17:9; Psalm 58:3). One of man's most basic problems is untruthfulness, which results in all kinds of evil. Man has a distinct ability to distort truth. Man tends to distort the reality of the outside world and also the truth about his own inner thoughts.

note: In most every situation where counseling is needed it is due to the fact that there has been a distortion in the way the person sees himself, events, circumstances, and other people. He tells himself lies and believes them, and then acts upon them as though they were true. Basil Jackson stated in a lecture, "All psychotherapy (or counseling) is an exercise in telling the truth." Some people are stubbornly unwilling to admit that they are wrong or have done wrong because they have falsely convinced themselves of their innocence.

5. A darkened understanding: (I Corinthians 2:14; II Cor. 4:3,4; Ephesians 4:18). Because the understanding is darkened, man cannot see that his way of thinking is futile. Neither can he see his spiritual needs.

6. An evil imagination: (Genesis 6:5). The Hebrew word for "imagination" means "the thing framed." The things fallen man frames in his mind are evil-- his imaginations, his intentions, his thoughts, and his plans. The mind is the source of the problem (Proverbs 23:7).

7. A defective conscience: Conscience is "the light which lighteth every man" (John 1:9). It is the moral nature with which every man is born. Because of the fall of Adam, the conscience of every one of his descendants has been dulled so that it does not respond adequately when sin is contemplated or committed. In some, the conscience has been seared (I Timothy 4:12) so that it is "past feeling"

(Ephesians 4:19). Early childhood experiences are also a factor in the molding of the conscience.

note: The conscience can be so badly abused over a long period of time that it becomes calloused and no longer gives trustworthy moral guidance. In order for it to function at its best, a man's conscience must be informed by both the Spirit of God and the Word of God.

The Freudian view was that conscience is merely the internalized voice of one's parents, and his method involved the quieting or changing of the conscience in order to get rid of guilt.

8. A sin nature that is the basic cause of emotional distress and sinful behavior or action: (Romans 1, 2, 3). Man's basic sinful nature is the basis of sinful attitudes and self- deceit (Proverbs 28:13). Some mental, emotional and spiritual distress is caused by genetic or physiological factors but people make most of their own problems.

note: If so called mental illness is a disease, then why do we put people in a jail? If it is a disease the ill need a hospital and not a psychiatrist. No one has ever talked someone out of a disease. Counselees need instruction, regeneration, repentance, and restoration as a Christian because they are emotionally ill and probably not physically ill.

Guilt is a very beneficial thing when it is "true guilt". While some psychologists believe that guilt feelings are one of the major culprits in mental distress, others see guilt as God's alarm within the mind of man telling him that something needs to be changed.

In his book, Guilt and Grace , Paul Tournier makes a distinction between false, unnecessary or functional guilt and a true or value guilt. He states:

"A feeling of 'functional guilt' is one which results from social suggestion, fear of taboos

or of losing the love of others. A feeling of "value guilt" is the genuine consciousness of having betrayed an authentic standard; it is a free judgment of the self by the self while 'false guilt' comes as a result of judgments and suggestions of men. True guilt is that which results from divine judgment... therefore real guilt is often something quite different from what weighs some down because of fear of social judgment and the disapproval of men. We become independent of them in proportion as we depend on God."

In Psalms 32 and 51 we read of David's account of his repentance and guilt concerning Bathsheba and Uriah. It is evident that God used a sense of intensive guilt to bring David to repentance. There is a godly guilt that leads on to repentance.

Note: These are some of the theological presuppositions with which a Biblically-oriented pastor-counselor must work and which will have a great influence upon his choices of goals, methods and biblical therapeutic approaches to counseling.

I. Bringing About Restoration:

What is counseling? The answer is simple and yet very profound. While the work of counseling is not necessarily easy, is very much needed. It is that process by which one Christian restores another to a place of usefulness to Christ in His Church. The command in the Word of God is very clear that we "restore" any brothers or sisters whom God providentially places in our pathway day by day.

Galatians 6:1 gives us the command to restore another. This original word in the Greek was used by fishermen and physicians when they described the mending of fishnets and the setting of fractures. They both called their work "restoration". A torn net is of little or no value; the fish easily slip through and are lost. Likewise broken bones in the arm make it useless until they are set. Both nets and arms need to be restored to their former use.

God has given a heavy burden, and a broader authority that corresponds with it, to those who are official church counselors. They must search out problems among the members of the church in order to care for them immediately. As shepherds they are required not only to handle the problems that they come upon in life's road, but to keep watch over the souls of every member (Hebrews 13:17). The pastor-counselor is commanded to "keep watch" or to "remain awake and to be alert" to problems that may arise.

The ultimate goal of all restoration is to glorify God. When we counsel another we must ask, "How has his usefulness to Christ been diminished by His problem?" The goal ought to guide one's method, attitudes and activities in helping the counselee. We counsel not to punish, to gloat over the persons or to know their sin. We will desire to bring them to usefulness and victory in the Lord (I Corinthians 10:31,32; Colossians 3:23).

A. Christ is at the center of all true counseling:

1. All things were created by Jesus Christ (Colossians 1:16,17).

2. It was God through Christ who formed man out of the dust of the ground

(Genesis 2:7).

3. The Lord specifically and intricately designed every single body differently

(Psalm 139:13-16).

B. Nouthetic Counseling is the work of every Christian: (Romans 15:14; 15:1;

Galatians 6:1; Colossians 3:16).

1. Paul counseled nouthetically on a one-to-one basis (Acts 20:31).

2. Every Christian, who is spiritual, who is Spirit-filled should be involved in the work of counseling.

C. Nouthetic Counseling includes at least three elements:

The word, nouthetic, comes from the Greek word -nouthesia. This is the word from which the name nouthetic counseling comes. It is simply a designation for Biblical counseling. It is a comprehensive term which denotes a use of the Scriptures foremost in the counseling process. The Greek word "nouthesia" has often been translated "admonish, warn, and teach." A. T. Robertson, a Greek authority, has translated it "to put sense into" also translated "counsel." Jay Adams transliterates it "nouthetic" because no one English word in itself defines it.

Jay Adams gives the following: "It contains the three elements: change through confrontation out of concern. It presupposes,

* that there are sinful patterns and activities in the life of the counselee that God wants changed .

* that this change will be brought about through a verbal confrontation of the counselee with the Scriptures as the counselor ministers them in the power of the Holy Spirit.

* this confrontation is done in a loving, caring, familial manner for the benefit of the c counselee. There is deep concern."

Nouthetic counseling suggests that there is something wrong with the person who is to be confronted nouthetically, or Biblically. It arises out of the fact that there is a condition which God desires changed. The fundamental purpose of nouthetic confrontation then is to effect personality and behavioral change-- conformity to the image of Christ. God wants change. All counseling aims at change. Without this element whatever we might be doing, it is not counseling. In the word, "restore" we had a term which required change. Usefulness was lost. The change must take place because of the Christian who is caught in sin (Galatians 6:1). The change that is contemplated in the restoration to usefulness is a change in life patterns in which sinful beliefs, attitudes, and behaviors are replaced by righteous ones (see Ephesians 4:22-24).

A. All counseling has to do with changes in beliefs, judgments, values, relationships, thoughts, behavior, and other such moral elements of life. Sin in human life has led to distortions of life in each of these categories. There is the resulting sinful thought and action that is the object of change in Christian counseling. The counselor "aims" at straightening out the individual by changing his patterns of behavior to conform to Biblical standards. The sinful responses are to be replaced with righteous ones.

B. Also in Biblical counseling there ought to be the aim of preventive counseling. If we would labor in this area both in teaching and preaching, maybe many of the problems people face could be alleviated in the first place.

C. Problems are solved by verbal means, that is, there must be some Biblical confrontation of the problem at hand. This implies personal, verbal contact in which the Word of God is applied to the counselee. There is no idea here of nastiness, or harshness, or a know-it-all-attitude, in the concept of confrontation. We will deal with this further a bit later. There is training by the mouth, that is, it is a person-to-person verbal use of Scripture-- sometimes by encouragement and sometimes by reproof. There must be a "speaking the truth in love" a truth telling which pleases God (Ephesians 4:15, 25).

D. There must be the element of concern or otherwise confrontation will be sterile, lifeless, cold, professional, harsh, and probably out of a critical spirit. In this care for another there ought to be strong desire and untiring effort to relieve the person of the misery that sinful life patterns have brought upon him. This is true biblical counseling.

note: The counselor seeks to minister the Scriptures, to help the person interpret and apply the principles and practices of the Word of God in an attempt to help bring about the changes that will relieve him of his miseries. Such a ministry is conducted prayerfully, in the power of the Holy Spirit. The counselor will seek wisdom to minister the Scriptures with the goal to bring change which will lead to restoration unto usefulness.

The counselor in the contact or personal conference and discussion (counseling) will direct toward change in the direction of greater conformity to Biblical principles and practices. The goal must be to meet the obstacles or sin problems as the Holy Spirit directs, helping the person to understand the problem. The purpose is God's glory in the life.

E. Nouthetic counseling may be defined in short as ... 1) meeting the person where he is.... 2) pointing out what is wrong.... 3) and helping him obtain the desirable personality and behavioral change -- based upon Scripture.

This will also necessitate helping him to understand his sinful thinking behind the actions.

F. Nouthetic Counseling is always Biblical counseling: In II Timothy 3:16,17 we find the ultimate purpose of the Word of God in the life of every Christian. Not only is the Word of God given to make us wise unto salvation and to be the instrument God uses to bring this about (I Peter 2:23; Titus 3:5), but also He would use it to bring about sanctification in daily life.

1. Doctrine-- by which we know truth. And the truth shall set you free

(John 8:32, 36).

2. Reproof-- by which we compare our lives with the biblical standard, and become aware of our sinful condition through conviction. Without conviction there never will be change. This is a convicting activity which must be pursued when the counselee is unaware of his sin or is still unrepentant. The Holy Spirit must work the conviction in the life as the counselor presents the Word of God (James 1: 19-25).

3. Correction-- by which we recognize the change needed and begin to bring about that change. Repentance leads to a change in behavior as a change of mind and will take place through correction by the Word of God. This activity is "to set straight" in which we show the counselee how to break sinful habits and how to overcome failures and weaknesses. This includes reconciliation, restitution and putting on new patterns.

4. Instruction-- for the Scriptures would bring instruction in righteousness. By the Word of God we recognize how far short we are of God's plan and how sin brings much misery. There will be instruction concerning putting off the old ways and putting on the new ones and about staying out of sin in the future.

5. Discipline-- in righteousness. This structuring activity would involve laying out a personal biblical pattern of living for the counselee to replace the unbiblical one. This will involve regular Bible study, and the ministry of the Word of God.

I. The Case For Pastoral Counseling:

We have seen that the Scriptures were given to us... for doctrine, for reproof, for correction, and for instruction in righteousness (II Timothy 3:16,17). The Bible is the book God has provided to guide us in counseling and it includes all that is needed to bring about the change required to live a life pleasing to God. Surely that very fact would cause us to realize the importance of the pastor's being involved in a counseling ministry.

A. The Definition of Pastoral Counseling:

The pastor is a poimen (shepherd), a presbuteros (elder) and anepiskopos (overseer). He is a mature Christian whom God has placed over his people. His appointment and ordination is a recognition of the divine call upon his life. His responsibilities include evangelizing ( II Timothy 4:5), leading by example ( Peter 5:3), teaching, admonishing, rebuking, warning, training, edifying, and restoring. His primary ministry is the preaching and teaching of the Word of God (II Timothy 4:2). But in the midst of all of this is the very important ministry of counseling.

The designation "pastoral counseling" is limited primarily to the pastoral use of the Word of God in restoring sick or distressed members of the flock of God. Such counseling involves a decision to deal with an individual to alleviate his distress in a particular way. It is to help the person think differently, biblically and feel differently about a whole area or several areas of his life. It is the use of the Word of God to bring about change in the person's thinking, feeling, and actions, and to help him realize in his own experience the abundant life that Christ promised (John 10:10).

B. The Lack of Pastoral Counseling:

While many biblical pastors know there is a great need for counseling many excuse themselves for not taking the responsibility.

Some are troubled with thoughts of incompetence when they face the strange theories and vocabulary of psychology and the great variety of psychotherapies. (the world's approach) They wonder whether or not they could master the subject of counseling sufficiently to be any practical use. There is the greater problem of understanding how to counsel without the involvement of man's methods. Primarily one must be an expert in the use of the Word of God, for it is the greatest of therapeutic agents.

1. The Word of God is very clear about the great needs that people face which affect them mentally, emotionally, and physically. We cannot get away from the fact that there is a biblical Psychology which is a legitimate study. (Note Psalm 42, 43.) Throughout the history of Christianity, pastors and spiritual leaders have sought to understand the workings of troubled minds in order to more skillfully apply the Word of God as a means of relief.

2. Pastors are the major source of counseling. The pastor is often the first, and sometimes the only, professional person to whom people go for comfort and counsel. Surveys prove that 42% of the people with problems would prefer to seek out a pastor. The pastor has the kind of ready made atmosphere for counseling that most others do not have.

3. We must have emotionally well people who are mature if we are to also have evangelism. Christian maturity is basic to service. Emotionally ill saints do not win many souls. Depressed and defeated Christians are likely to provoke the unconverted to turn away from Christ or Christianity. We must edify the saints if we are to help them qualify for service and outreach.

4. Tremendous needs do exist among the saints of God. Probably every failure and/or sin experienced by the unconverted is also experienced by God's people. The Word of God has much counsel about such things as anxiety, depression, fear, jealousy, anger, sexual sins, marriage failures, frustration and resentment, etc. In almost every instance these problems involve sinful behavior and irrational thinking.

a. There is the worried, anxious and fearful person who walks in unbelief. (Or he is his way due to other sinful practices.)

b. There is the depressed believer who feels rejected, unloved, inadequate, and worthless. (Potential source-- anger, bitterness.)

c. The jealous person is usually troubled with selfish sinful attitudes. (Potential source-- pride, personality weakness & sin.)

d. Many believers are angry because they selfishly and irrationally believe that everything ought to go the way they wish. When their wills are crossed or their plans are thwarted, they become angry. Research reveals that much anger is related to a perceived attack upon one's self.

e. Many emotional factors are involved in many sins that believers commit. (Some are highly emotionally motivated.)

D. World conditions have brought a profound impact toward the need of pastoral counseling. This is a list of things which bring pressure, stress and emotional problems to mankind:

* Materialistic outlook of modern Americans

* Our infatuation with self

* TV, and the new morality

* The urbanization of society

* A rootless society

* Competition in an open economy

* Working wives and mothers

* Religious apostasy

* Moral relativism has increased the incidence of sin and guilt

* Mankind becoming just a number in many instances

* A very transient population

* Pastors who abdicate their responsibility

note: Pastors have a God-given responsibility to teach, warn, rebuke and admonish the sheep of their flocks (Colossians 3:16; II Timothy 4: 2). The word, "admonition," or nouthesia , upon which Dr. Jay Adams bases his Nouthetic counseling, signifies "putting people in mind" of the truths they specifically need at a particular time.

Emotional and sinful distress cannot help but influence one's worship, spiritual outlook, and Christian walk. The need for victory over sin and effectiveness in service and witness make it imperative that the pastor be involved when his people have problems. It would seem obligatory for pastors to help their people avoid the dangers of walking "in the counsel of the ungodly" (Psalm 1:1).

note: Even though the secular psychologist does not seek to contradict or destroy the counselee's religious faith, he still could do much spiritual harm to a believer and certainly would be at a handicap in dealing with the believer's problems. The pastor, working with the person in a biblical context, can do what the secularist can never do.

A. The pastor will be committed because he is burdened about the disturbed person, the perplexed person, the potential divorcee, those in financial bondage, the quarreling church member, the aged, the rebellious youth, the newly married, and soon to be married, etc. (See Caring And Counseling book for further thoughts.)

B. He is committed toward bringing change. Good counseling is communication between two or more people by which one person endeavors to effect change for one or more persons through the power of the Holy Spirit by the means of the Word of God. The task of the Christian counselor is to call for repentance, which is a call for a change of mind leading to a change of life. The one who needs to repent may not be the counselee. Jay Adams writes, "Counseling has to do with living. It has to do with how you evaluate and meet life situations. It has to do with how people live at home with other people and how they live with God. That's what counseling is all about-- attitudes, values, beliefs, and behavior."

C. He is committed to Christian growth. Richard Gantz says, "Biblical counseling is teaching people to live the Christian life." It is assisting Christians in growth or progressive sanctification (Romans 8:29; II Corinthians 3:18; I John 3:2). The pastor must be committed to the task of counseling. He must comprehend the biblical explanations for Christian growth, not men's proposals, ideas, and methodology.

D. He will be committed regardless of the past. Tim LaHaye said, "During the past 30 to 40 years western civilization has become increasingly obsessed with the idea that whenever a person becomes upset, he needs to see a secular, professional counselor." It was the liberal ministers who started a movement called "Clinical Pastoral Education" in America some 50 to 60 years ago.

In the past, conservative Bible believing pastors were either too busy with evangelism and rebuilding ministries lost to the liberals, or they were overreacting to the point of believing that counseling is wrong since liberals and secularist were doing it. And because the average pastor did not feel prepared to counsel his people he would refer those in need to the world's psychologists. This was and is a great error.

The lack of training and lack of a balanced ministry caused many pastors to neglect the Divine call to minister to those in need ( see John 21). With the Bible school movement there was an emphasis on evangelism to the loss of a balanced edification ministry. Also, there was a suspicion of higher education because of the liberals who were educated "out of" their adherence to the Bible. As a result many ministers did not receive a seminary education which could have given them the tools for an edification ministry among their own, that would include counseling.

A. Calling people to remembrance-

It is as the shepherd, and not the psychiatrist, that God has assigned the task. The Holy Spirit with the Word of God will bring change in personality and character. The Bible is the textbook for counseling (II Peter 1:3) for it tells the believer how to relate to God and man.

(Notes in Caring and Counseling Study these pages -- Pgs. 5, 6)

A. We must possess knowledge-

E. We must have "goodness, knowledge, wisdom" (Romans 15:14).

Since all Christians need counseling at some time or the other and since all saints need to grow so they can counsel others, all of us must work at having the Biblical qualifications fulfilled in our daily lives.

1. Goodness embraces both the involvement and the empathetic loving concern about which something already has been said or shared by the counselee. We love people because we are concerned for them. This should be a kind of spontaneous response to others in need. We are also to provoke others to love and to stimulate them to good works. (See Hebrews 10:24.)

2. We need knowledge, the understanding of the truths of the Word of God. We must so saturate our lives with the principles of the Word of God that we can meet needs. It involves adapting the Word of God to human situations without compromising it. We need the spiritual gift of discernment.

The counselor will "exegete" the Word of God and thus apply the Scriptures in a practical fashion. He will labor to exalt Christ and meet human needs, and not just give verses like "pills."

If the pastor-counselor does not have the answer he will admit it, and search the Scriptures to discover the answer.

3. The wisdom the Word of God gives is paramount. Knowledge is not enough. We must know these books and chapters well: Proverbs chapters 1-8; Romans 6, 8, 12; Galatians 5, 6; Ephesians 4, 5, 6; Philippians 4; Colossians 3; James; I Peter 3;

I John 1, 2, etc.)

The counselor will have a humble confidence in the "thus saith the Lord" and will acknowledge that any benefit accruing from his counseling is ultimately attributable to the work of God.

note: The pastoral counselor will desire to lead the counselee into the "will of God" for the life so that God might be glorified in the life. The counselor will desire to-- heal rather than hurt-- build up rather than tear down-- unite rather that to divide and drive further away-- bring about repentance rather than provoke to wrath.

F. We must instill "hope"-

1. The need of hope. The counselee often feels that all hope is gone. Life is meaningless when there is no hope. When meaning and purpose in life goes, so does the desire to live. I have often found that if I instilled hope the counselees would begin to listen, desirous to find Biblical answers to their problem (s). Hope to the troubled person is like a life raft to the drowning person.

2. How to instill hope. By speaking a kind word, like, "I'm sincerely praying for you." By sharing God's concern for them and showing them God can meet their need. He is concerned. He cares for He made us and is aware of every need. Hope is tremendously needed in their lives. Christ is touched with the feelings of our infirmities. There is nothing we could experience, but what He has also experienced it (Hebrews 4:14-16; 12:1-4; 13: 5, 6; I Peter 5:7; Psalm 55:22;

I Corinthians 1:3-5)..

We instill hope by personal testimony of what God has done in our lives or the lives of others with whom we have labored and who have been recovered from sin and failure. The restored counselees can have tremendous impact by their testimony.

We give homework assignments partly for the purpose of instilling hope toward change as they see there are specific things they can do, as well.

As we reach out to them, sharing the hope of what God can and will do, that genuine hope becomes a bridge to their future. In this we must establish involvement (Acts 20:21) as we manifest compassion, empathy, feeling, reaching out in Christ's Name to the needy person.

The person is not just a number. Strangers are only friends whom we have never met before. We must be willing to show emotion and yet be careful that we are not too intimately involved. Showing discretion, and yet being compassionate, is very important. Christ had tears. Going to the extreme of no compassion or tears is wrong.

No one can successfully be an island to himself. In one sense each person needs at least one other person. We must convince the counselee that he is someone who is loved. There is a degree of professionalism that must be maintained, and yet we contend that every person is a friend.

G. We must receive talk of personal failure seriously and calmly.

1. Don't act surprised. If the counselee says he is worthless, don't act surprised, or if he tells some sordid, immoral story or of some involvement, don't be shocked or show dismay, etc.

2. The counselee may have failed. Often the person is experiencing great amounts of guilt because in many instances he is simply guilty. Don't minimize his guilt, for he will feel all the more guilty. And to minimize his problem is to minimize his story and show disinterest toward the seriousness of what he is saying.

3. Take him at his word. But also realize that this is probably not the total story. Often only the symptoms are being shared and the root problems are still buried or hidden. You must get to the real problem for it may be hidden behind the presented problem.

1. Christian, Biblical counseling involves authoritative instruction, both in content and in loving attitude on the part of the counselor. (See Proverbs 2:1-4, 8; 2:5-15; 1:8; 3:1, 4; 6:20-23.) We must use the the Word of God in an authoritative manner as Solomon in the book of Proverbs gave authoritative instruction.

2. Focus upon Scriptural living. Love will blossom as counselors focus their attention upon purification of the heart, cleansing of the conscience, and building of genuine trust. The trust must be toward God, His Word, and toward the counselor.

I. We must be a good listener.

1. Don't interrupt! Hear them out (Proverbs 18:13; James 1:19).

2. Listen with the ears. Don't gaze elsewhere or arrange the desk, etc. Interrupt only

if necessary.

3. Listen for feelings, facts, overtones, undertones, hidden meanings. Listen selectively (relative to needs), listen responsively, empathetically, not proposing a solution until you have understood the problem. Don't be involved in planning a reply.

J. We must rely on the power of God.

1. Really rely on the working of the Holy Spirit and the power of God through you and through the Word of God. Don't just give "lip service" to this, but expect God to be at work in the counseling session. Anticipate God being at work in the life and be watching for it by faith (Hebrews 11:1, 6). Walk with the Holy Spirit.

2. Begin and close every session with prayer. Let them know that you are praying for them (Proverbs 2:6,7; 3:5,6; James 1:5). And really do pray for them in earnest, fervent supplication (Ephesians 6:18).

K. We must give advice carefully, prayerfully, not hastily.

1. It is easy to think that we must always have a quick answer for everything and that we always ought to have an answer.

2. Don't be afraid to tell the person that you need to pray about a certain problem and give it more study.

3. It is better to say nothing than to say the wrong thing.

4. Constantly check your advice with the Word of God. It should be your primary source book at all times. Memorizing and meditating on the Word of God will help prepare you for times of need.

A. Love is the goal, and the paramount need. (John 15: 9, 12,17; I Timothy 1:5;). Twelve times God says "Love one another."

1. Love for God and love for one's neighbor constitute the sum of God's requirements for the Christian.

2. Love is the ultimate answer to all the problems of living with which the Christian counselor deals (I John 4:17,18).

3. A primary principle of Biblical counseling is this: As a person moves closer to God through His love-- which includes both mercy and truth expressed through His Word and through His Holy Spirit-- he will change in the areas of thoughts, emotions and actions.

4. God's love can touch a person's spirit, and one consistent result of a deepened spiritual life is an improved mental-emotional-behavioral life. The change occurs through love, not through psychological techniques and training.

5. Only God's love can transform a life. God's love is infinitely more intense than human love. God's love is a powerful, consistent, dependable force that, when received, transforms the individual and enables him to walk by faith, to hope in God, and to love God and others according to the Great Commandment (Deut. 6:5;

Lev. 19:18; Matt. 22:36-40).

6. As one reads about how Jesus ministered to each individual, one learns to depend upon God to lead and he learns God's way of ministering truth in LOVE and in power. Paul prayed for the Ephesians that they would know the love of God in daily life (Eph. 3:16-20; 4:2; 5: 1,2, 25, 29, 31).

7. In life there is either the manifestation of self-love or of God's love.

Does the counselee understand the basis of God's love? Does he understand the demonstration of God's love through the cross? Does he respond to God's love? Does he love God and others? Is he preoccupied with self? Does he walk in self- love and self-will? Does he manifest submission or rebellion?

8. God's love is the primary motivation for growth and change. Receiving God's love and following the "great commandment" of Matthew 22:36 are major goals in Biblical counseling. (See I Jh 4.)

In teaching the love of God the counselor will stress those aspects of God's character that the counselee needs to hear, namely--

> That God's love under girds, amplifies, and modifies every quality of His character.

< Teaching about His love will include teaching about His sovereignty, power, truth, holiness, faithfulness, wisdom, justice, righteousness, grace, mercy, forgiveness, patience, and tenderness, etc.

> The counselee needs to know, believe and receive the love of God. He will need to understand that this is ours NOT by merit or works, but totally of grace. And that God's love is manifested even in the difficult things, for everything comes through His hand of love. (See Rom. 8:28,29.)

> Some equate love with having their own way, which is another form of self-love, and making self as god. God's love flows to us from the Cross, which is a vivid picture of self- abasement for our sakes (Heb. 12:1-4).

B. Receiving Forgiveness is also a Paramount Need.

1. Forgiveness provides freedom from guilt and enables a person to walk in right relationship with God and man. It is the means for restoring a relationship that has been clouded with sin. Forgiveness is one of the essential considerations in counseling. So often people find it difficult to truly forgive and the problems continue because of its lack ( Ps. 32:5; Eph. 4: 32; Col. 3:12-14).

2. The only way there can be true healing and restoration is by repentance. There can be the joy of full forgiveness through confession. Psalms 32 and 51 would be very important for the counselee to study. God wants each one of us to know forgiveness and restoration with the burden of sin completely lifted. The counselee must also be led to forgive others.

3. The study of Luke 15 shows God's heart. He forgives, receives us back, and withholds condemnation even though we deserve nothing. Many of the saved are trapped in self-condemnation. It becomes a habit of thinking and responding to self as perhaps they have been thinking and responding to others--with criticism.

4. When a person does not confess to God, repent, and believe God's forgiveness, he falls prey to self-condemnation. Self-condemnation is a dangerous activity of pride, for it comes from self playing the role of god. When self plays god, he condemns, punishes, rewards, and excuses himself for behavior, depending upon whether he is a strict god (perfectionist) or a lenient god who tends to pamper and excuse self. God wants to be GOD in every area of our lives including the areas of judgment and mercy. He has the standard of behavior and He is the One who grants pardon. We need to live by His standard and not ours.

5. We need to discern right and wrong, but leave all judgment to God alone, lest we fall into both self-condemnation and into criticism of others as well. When God forgives us, the matter is finished, signed, sealed, guaranteed, and forgotten. Therefore, when we confess sin, we must also accept the truth of His forgiveness (Psa. 103: 3, 8-14; Isa. 44: 22; I John 1:7-2:2).

6. Has the counselee truly and fully repented? Has the person accepted God's forgiveness? Does the counselee practice self-condemnation?

˜ Verbal confession strengthens the one who may doubt that he can be forgiven and gives him the opportunity to seal the confession and repentance through the prayer time with the counselor.

˜ A Biblical counselor is quick to promote confession and repentance, and to help the person accept God's forgiveness (James 5:19,20).

˜ The counselor will want to help the counselee to begin to respond to God's love in faith, responsibility and submission.

C. Forgiving Others Is Imperative.

Many people live under condemnation and guilt because they have refused to forgive others (Matthew 6:14,15). The choice to forgive activates the work of the Holy Spirit in a person's life.

1. Forgiveness places trust in God to deal with both the offender and the results of the offense. God only has the right to avenge, (bring revenge) in the event of the wrongdoing.

2. Forgiveness releases both the forgiver and the forgiven from a relationship of blame, retaliation, bitterness, and resentment. The choice to forgive releases the flow of God's love through the forgiving one.

3. The counselee who finds it difficult to forgive must be helped to move away from a feeling-oriented life. He must learn to readily apply Biblical principles and commands toward forgiveness (Ephesians 4:32, 5:1,2; Colossians 3:12-14).

note: The counselor might desire to outline the following steps for the counselee to help him toward forgiveness:

˜ Tell God about the situation, confess sins, and ask God to bring healing, forgiveness and the ability to forgive (Ephesians 4:32; Ps. 32:5).

˜ Choose to forgive and not to hold the offense against the offender.

˜ Consider the greatness of the forgiveness of God and the great cost of our forgiveness made available through Christ's death on the cross ( Romans 5:8; Ephesians 1:7;

Colossians 1:14; Revelation 1:4, 5).

˜ If you have sinned against the offender, go to him and confess your sin and ask forgiveness without casting blame or even expecting him to ask forgiveness of you

(Colossians 3:10-14).

˜ Maintain the attitude of forgiveness and resist the temptation to nurse past wounds.

˜ Actively do good toward those who have sinned against you, and labor to love them (Matthew 5: 43,44).

˜ If the unforgiving attitudes and bitterness recur because of reminders of the offense, or because of the offense repeated, maintain the choice to forgive. There must be the "will" to forgive even if the feelings are slow to catch up.

(A thorough study of the book How To Counsel From Scripture by Dr. Martin and Deidre Bobgan would be a great help to the counselor.) Much of the foregoing was ideas, and condensation from chapters of this book.

note: At this point please read pages... 6-10 in the book, Caring and Counseling, dealing with techniques, motives, involvement, confidentiality, and over-involvement. (important assignment.)

It is my intent to set forth counseling models based to some extent on these three dynamics or controlling factors which seemingly motivate people whom we counsel. WE WILL ALSO INCLUDE SOME LESSER ASPECTS OF COUNSELING. We will use the acrostic-

As part of the P.I.D. (Personal Inventory Data) it is wise to have a questionnaire that would uncover potential problems in this area. The person may be adversely affected by medications which are taken. This could greatly influence their attitudes, conduct, etc., so this must be taken into consideration. Or they may have problems with hypoglycemia.

Some people are emotionally controlled in many ways. They may be high- strung, anxious, fretful, worrying-type people. Most often because of pride the person is controlled by his feelings. The predominate reaction may be manifested in angry outbursts, bitterness, holding grudges, and unforgiving attitudes.

These sinful life-style patterns do not "stand by themselves," but generally are brought about by what we have done about our past PROGRAMMING AND PRESENT EVENTS or CIRCUMSTANCES. In SINFUL SELF-TALK (or personal conversational evaluations) we are considering those events and past programming which God has allowed and the programming the persons have built into their own lives. This is clearly seen in such Biblical stories as Joseph's life, Elijah's life, Israel's experience in travel from Egypt, etc.

Many people think that they cannot control their emotional responses and that emotions or feelings cause their behavior and therefore, they are not accountable for their actions. (See materials on Why Do I Feel The Way I Do and Do What I do? ) Read the book available in our counseling section.

The counselee will never change the sinful emotional responses until he calls sin--sin, and sees the source as found in his own sinful, self-talk evaluation. The sinful self-talk is usually manifested in unbelief and the embracing of lies which have been rehearsed mentally over and over again. Emotions are not usually the causes, but the results, of thoughts.

˜ Erroneous thinking and related feelings often gets a person into deep misery and complicated conflicts.

˜ One of the primary concerns of a Biblical counselor is truth itself. He will watch for error or distortion in the counselee's thinking, speaking and feelings.

˜ A Biblical counselor will attempt to help the person to recognize wrong feelings and the resultant submission to those feelings.

˜ The counselor will encourage the counselee to believe what God has said over and above his feelings. Because feelings are deep and they are usually very close to the very heart of man, they appear difficult to change. God can bring change by the renewing of the mind (Romans 12:2).

˜ Emotions or feelings may range from the sublime to the sinful. When feelings and desires agree with the Word of God and the indwelling Holy Spirit they are beautiful and even holy (See Galatians 5:22,23; 5:15-17.).

˜ When emotions and desires originate in the flesh, they become focused on self and grieve the Holy Spirit. The counselor will want to be sure that the counselee does not deny the existence of feelings and desires.

˜ The counselee's feelings or emotions are formed by his natural environment, circumstances, past experiences, patterns or habits of life and by his perception of these factors.

˜ Because of hurts and distortions of perception, feelings are often unreliable indicators of truth. Certain feelings may be just the opposite of what is true.

˜ The counselee can change emotional responses by "putting on Christ" and being renewed daily by the Word of God (Romans 13:14; Ephesians 4:23).

A. Dealing With Anger and Hurts.

1. The single greatest force to change a person emotional responses in sinful ways is the power of the love of God.

2. God's "perfect love" casts out fear, heals personal hurts, replaces wrong anger and changes rejection to acceptance (I John 4:17-19).

3. Hurt and anger often need to be dealt with in counseling. These basic sinful responses to situations in life can be broken as habits of reaction. God's method is clearly given in Ephesians 4:22-24. These responses can become strongholds of sin from which the counselee can and must be set free (Romans 6: 6-14).

4. Emotions are related to thinking. Knowing and acting according to the Word of God will enable the individual to overcome explosive and internally prolonged anger which may lead to wrath, bitterness, and depression. It is changed thinking that will greatly help those who have problems with anger, hurt, and bitterness.

5. Thinking influences emotions. Emotions are not independent. They have been nursed, expressed, and encouraged to remain by thinking the kind of thoughts that will prolong them.

1. Fear as an emotion manifests itself in many debilitating ways and prevents rational responses to life's situations and problems.

2. Fear never comes from God (II Timothy 1:7). While there is a wholesome fear that keeps us from danger, or accident and a "fear of the Lord" which is good, much fear stems from unbelief and doubt.

3. A person can overcome fleshly fear by drawing close to God, remembering His caring nature and His power to keep us (Psalm 27:1, 14). The counselor must develop a faith walk and be able to teach the counselee how to walk by faith and in sweet submission. The living words of the Bible are given to enable us to over the feelings of fear and dread (Isaiah 41:10; 40:28-31).

C. The Emotion of Rejection.

1. Rejection is a common emotional response seen in the lives of many with whom we may counsel.

2. A feeling of rejection often includes loneliness, self-pity, rebellion, depression and even suicide.

3. Everyone experiences rejection at sometime in life and to some degree. It may be real or just perceived.

4. Those who have a pattern of rejection may respond in one of the following ways-- try to gain acceptance through performance, retreat from others to prevent further rejection, or they may become very hard and indifferent.

5. God's remedy for rejection is truth. The truth of His love, our position in Christ, and all that we have in Him should set the person free from the feelings of rejection, IF those things are accepted and applied to his life. (See Ephesians 1:1-12; I Corinthians 6: 9-11.)

6. Only Divine Love can heal the deep wounds of rejection.

Dr. Jay Adams would not rule out beliefs or attitudes as dynamics which affect people. But if I understand his writings correctly I think his premise is that behavioral change comes largely by getting the person to directly, persistently work on actions as the source of the problems. Therefore, he puts great importance upon the "put off and put on" dynamic which is so clearly set forth in the Word of God.

We have stated that nouthetic counseling is Biblical counseling which is directive and confrontational. It consists of verbal counseling in which behavior and also attitudes and beliefs are changed. This is the whole process of counseling.

A. Judging activity, not of motives, but of the actions of the person. We are to teach or set forth the norms of faith and practice (John 7:24).

B. Convicting activity. This is a ministry of reproving the person who is not aware of his sin or is still unrepentant. Conviction of sin comes when the Holy Spirit uses the Word of God shared by the counselor and studied by the counselee (Hebrews 4:12).

C. Changing activity, which means to set straight again. This consists of breaking harmful, sinful habits and seeking to overcome failures and weaknesses. This includes reconciliation, restitution, and putting on new patterns of living

(Colossians 3:8-14).

D. Structuring activity is also needed, wherein there is structuring or training in righteousness. This involves laying out a personal Biblical pattern of living for the counselee to replace the unbiblical one.

A. Authoritative -- because the Word of God is authoritative.

B. Assertive-- The counselor should assert Biblical principles and not use questions as a habit or as a softening technique in the presentation of truth. One cannot have a true discussion (or dialogue) of the "Thus saith the Lord."

C. Confrontative -- for it indicates a personal face to face involvement that refuses to avoid the often unpleasant but necessary task of assisting a person who has a problem.

See J. Adam's book... Manual on counseling, pg 103-111.

D. Flexible-- The Christian counselor will range throughout the Word of God and be as flexible as the Scriptures. He will not approach problems from preconceived notions of what is wrong and what to do.

E. Adaptable-- The Biblical counselor adapts his Biblical principles of counseling to changing and unpredictable circumstances. He has order and structure to his approach, but is willing to bend his schedule for the good of the counselee. His agenda will fit the need of the person and will work out agreements when there are differing ideas.

F. Non-manipulative-- Biblical counselors do not manipulate and control others. They prayerfully analyze the believer's problem according to Scriptural categories and truth and then point them to God's solutions. They will exhort, encourage, warn, persuade, and use rewards also when helpful. God's Word becomes the motivation and love for God the controlling factor, and not control of the counselee or counselor.

G. Godly accurate language-- The counselor will help the counselee to relate his language to reality. (Here we see the cognitive aspects.) Exaggerations and generalities should be examined for what they are and what they are to convey. The counselor will stop and correct crude and vulgar words.

III. Procedure of Directive Counseling.

A. Steps Toward Counseling Interview.

1. Make the appointment-- your time is valuable. It might be best if they must sacrifice to make it possible. Since the counsel is free, possibly it is best if they "pay some price" to make the appointment, as people often do in getting to their medical doctor.

2. Gather the data to diagnose the problem. This may necessitate getting data over a number of sessions. Use a P.D.I sheet, (Personal Data Inventory) and possibly some other forms for this.

3. Arrive at a Biblical diagnosis and present that diagnosis to the counselee. If a sin problem is apparent the counselee should be encouraged to repent of that sin to all who are involved.

4. The counselee should agree to a program of dehabituation and rehabituation if needed.

5. There must be homework assignments between sessions for the practice of the new patterns to be implemented in the life.

6. As time progresses and needs are being met, you can then set an approximate termination time.

B. Charting the Dehabituation and Rehabituation Process.

˜ Building patterns for a walk in righteous.

˜ A braking of persistent patterns of sin.

˜ A process leading leading to change and a process of change.

This may take from 8 - 12 weeks of counseling or even more, depending upon the seriousness of the problem (s).

1. We all know and agree that change is difficult. (Going to bed early, getting up early, overcoming anger, scheduling our time, controlling one's temper, stopping smoking, losing weight, starting new habits-- all these things and many more are not easy.)

2. Eliminating the problem is not the goal of counseling. Helping the person to personal happiness is not the goal of counseling. Change that results in conformity to the image of Jesus Christ is the goal.

3. Failing, floundering is the daily occurrence with most Christians. Most Christians are either unwilling or do not know how to make the change that God requires of them. Learned behavior is often confused with inherited nature.

B. Changing the Past is not the Goal Either.

1. We need to forget the past, and not attempt to change it (Philippians 3:13, 14). (The past can only be dealt with in the present by forgiveness, rectification, reconciliation and other changes that must be made today.)

2. It is the counselee who needs to be changed, and not his past. We can only deal with the guilt that is involved in the past. Help him to know and thank God for forgiveness and then to reach out to that which is ahead.

3. He can be assured a better future by making behavior and personality changes in the present.

note: Too many counselees do not enjoy abundant living in the present because of past sins. They worry, fret, toss and turn, but the past is the past and they can only deal with the things that rob of joy and victory now.

4. We must call for repentance. The task of the Biblical counselor is to call for repentance -- a change of mind and will leading to a change of the life. True repentance is something that the Holy Spirit always brings about in true change

(II Corinthians 7:10).

C. There must be a Changing of Present Patterns from the Past.

1. The past is present with the counselee most plainly in his personality, attitudes and life-style. (We do need to understand many aspects of the past so that we can help them bring change.)

2. We do not see change that sticks because of the repetition of sin that becomes habitual. There is also the repetitive, habitual pattern of sin, confession and forgiveness and then back into the cycle again.

It takes discipline to bring about behavioral and personality change. The Scriptures give the needed direction, hope and goals-- the Holy Spirit provides the power-- but Christian discipline is the method. The person without discipline is like a city without walls (Proverbs 25:26,28).

One's personality and behavior traits may become so much a part of him that at times a counselor may confuse it with hereditary traits. That is why we must have a thorough, positive, working knowledge of the Word of God. Most attempts at changing are like New Year's resolutions--they are ineffective. It is not enough to confess the sin. Counselees must receive help to begin the change, or discouragement and continued failure will bring hopelessness.

D. Dehabituation and Rehabituation Will Effect Change (Ephesians 4:17-29).

1. God calls for change in the manner of life. "Put off and Put on"

(Ephesians 4: 22-24; Colossians 3: 5-14).

2. God does not call for a cessation but for a change. Change is a two-faceted process and both must be present for results. (This two-part process is found often in the Word of God.)

3. Change is directed toward a way of life, not just some activities that are involved in such living. The counselee is renewed unto a change of his whole life style.

E. There must be a Breaking and a Making of Habits.

1. A manner of life is a habitual way of living, for we are creatures of habit. Many habits, so to speak, have become second nature.

2. Discipline is the key-- (Note I Timothy 4:7 -- "exercise"). This is the word-- gymnazo- or gymnastics--or to work out. This is the "key" to victory for the Christian.

(See II Peter 2:14; Hebrews 5:14.)

note: We become godly or ungodly by the exercise or the practice of right or wrong. Counselors must help the counselee to break lose from the web of sin, the habit of sin, and help him replace the wrong habits with Christlike habits and Christlike ways.

˜ Habits work for us or against us. The counselor must continually reckon with habits problems.

˜ The Biblical way to godliness is not easy or simple, but it is the solid and true way.

˜ Negative attitudes can be changed, tempers can be controlled, but it takes discipline and proper motivation.

˜ The Christian life is a life of continual change. The life of the saved is called a "walk" and not a rest (Ephesians 4, 5; II Corinthians 3:18).

˜ Counselors must recognize that too many Christians (counselees) give up too soon.

˜ Change is a grace-motivated effort, not the work of the flesh. Liberty comes through the discipline of the Word of God, not apart from it.

˜ It is prayerful obedience to the Scriptures that produces godly patterns.

˜ Christians are happiest when they are living within the framework of God's Word.

˜ One's "feelings" are perhaps the biggest problem of all. We must live according to the Word of God regardless of how we may feel.

˜ It is not enough to put off one way of life; new habits of the new way of life must be put in place of the old.

˜ It is not enough to just go to church, pray, and read the Bible. There must be more than that to draw from in the counselees repertoire. It takes effort--literally "being exercised" unto godliness, unto change.

A. Becoming Aware of the Practice of Habits.

1. A habit is a "behavior pattern" established by frequent repetition that reveals itself by constant performance. It may be either consciously or unconsciously acquired.

2. It is said that Williams James stated: (do not have the source) "Habit simplifies the movements required to achieve a given result, makes them more accurate and diminishes fatigue."

note: In most of us, by the age of thirty, the character has set like plaster, and change is not easy. We must make automatic and habitual, as early as possible, the right kind of useful actions. In the acquisition of a new habit, or the leaving off of an old one, we must take care to launch ourselves with as strong and decided an initiative as possible. Never suffer an exception to occur until the new habit is securely rooted in the life. New habits take from three to five weeks to cement into the life.

The person must seize the very first possible opportunity to act on every resolution made, and on every emotional prompting in the direction of the habit he aspires to be gained.

1. Very quickly the individual feels comfortable while performing the habit.

2. He responds without thinking to certain stimuli or given situations in a habitual way. This is gained from birth onward.

3. The counselee engages in the practice of the habit (or at least may begin to do so without conscious thought or decision.

C. Becoming Aware of the Occasion of the Practice of the Habit.

1. The person must become aware of the nature, the frequency, and the occasion of any practice or habit. Habits do not stand alone, usually they are related to something else. The person who blows up may be doing so because they are triggered by jealousy.

2. What exactly is the person doing? Why are they doing it? What exactly is the habit? Unless the person is aware of what they are doing and why, they will not know how to correct the problem or practice.

(What is it associated with, or linked to, and what possibly triggers the practice?)

D. Discovering the Biblical Alternative.

1. What is the proper practice, pattern or habit to replace every improper one?

2. Notice the many portions of Scripture which bring together the necessity of putting off and putting on, or where the opposites are set forth for us to see.

(See James 5:12; Ephesians 4:17-32; Colossians 3:8-14.)

E. Working at Bringing Motivation into the Scene.

1. A willingness to change is needed. Without a desire it will not likely take place. Godly sorrow works repentance (II Corinthians 7:10).

2. All motivation must be based upon the Word of God. If it is not Scriptural it will not last. The Word should be used properly as the best motivation

(II Corinthians 5:11, 14).

˜ Help the person see his position in Christ Jesus (Ephesians 1:3-12).

˜ Help him see what Christ desires of him (II Peter 1:3-12).

˜ Help him by a punishment/reward system that will give him impetus to change.

(See Malachi 3:9-13; Deuteronomy 11:18-25.)

F. Helping Them Structure Things toward Change.

1. All structuring is very important, for it sets the stage for change.

2. Every Christian has a battle between the old nature and the new nature, and this naturally brings inward conflict. The flesh is filled with sinful, often very wicked, desires.

3. The counselee's activities, surroundings, and associations should be consistent with and aid his avowed desire to put off a sinful practice (Romans 13:14). Every Christian has lust within his members.

4. Structure facilitates change as the counselee puts himself into a new environment to bring change.

5. One must rearrange his environment, schedules, activities, etc., to become facilitators rather than impediments to change.

6. The person must do what God desires him to do. There is personal responsibility toward godliness which must be faced.

G. We Must Help the Person "Break the Links" in the Chain of Sin.

1. We must help him trace the problem back to its origin and stop the problem at its outset.

note: This may also necessitate understanding the programming-- sinful self-talk practices-- attitudes-- emotions-- and finally the behavioral aspects. This may mean we will need to understand much of their past which has led to their viewpoints, habitual sinful practices, etc.

2. Chaining is a proven learning theory as well as a Biblical concept. It asserts that by manipulating the various components in the chain of sin you can prevent the final behavior from occurring.

note: Many counselors and counselees think of change only in terms of changing the full-blown problem. It is important to break the problem down into all of its component parts. The failure to work out our problems daily will bring frustration-- and the person will probably "blow up" or become very depressed.

3. To break the chain of sin requires ability to stop an action. This could take place at the point of resistance or at a point of restraint.

note: Resistance is the God-given ability that makes it possible for the person to delay his responses. We are not as animals who live by reflex only. We do have brains that enable us to resist and reject a sinful course of action. When we do not practice such rejection it is probably because we would rather enjoy the sinful action, thought, etc. Or we just did not work at catching ourselves in the sinful practice.

The goal is Biblical "action" not sinful "reaction." We are to be controlled by the Scriptures and not by the situation. Breaking the destructive patterns that "accelerate sin" involves the structuring and development of new responses. Resistance is to work at preventing the practice.

Illus: Instead of screaming, the mother works at developing the habit of speaking softly. (Note Proverbs 15:1; 16:32; 29: 11, 20; 30:33.)

Restraint is to work at curtailing the problem . Restraint is the approach when the resistance fails. It is stopping oneself prior to going too far in sinful responses or habitual action. Restraint is the "recognition of sin" and seeking immediate forgiveness for it and obtaining help to discontinue the sin. It is thought before action or speech as the element in the restraint of evil. Memorization and meditation on the Word of God are very helpful in all of this effort toward change.

H. Aiding in the Practice of New Patterns.

It is very important to help the counselees discipline themselves in order to have the "key" to holiness. There is no option for godliness as the goal of the Christian life. One's whole life must be disciplined, set up, organized and running day by day toward the goal of Christlike living. It will necessitate sacrifice; there are no shortcuts.

Change is difficult because without thinking we respond to temper, we clam up, and internalize resentment, etc. We live according to the sinful patterns and habits that we have developed over the years.

Others can aid in building new habits and the breaking of the sinful practices. This takes willingness and an understanding that it is a process. The Scriptures continually stress the need for "mutual help." (See Romans 15:1; Galatians 6:2.)

People do not seek help for many reasons. Pride is one of the primary reasons ( I Corinthians 10:12; Proverbs 16:18). Because people are spiritually unwise they do not see the need for the counsel they desperately need. They hate to admit they have failed and cannot make it on their own and therefore need assistance.

note: When people fight over things like squeezing the toothpaste tube in the middle, turning lights off, etc, they give evidence of a number of things.

˜ Their problem is much bigger than the issue (or issues) over which they are currently quarreling.

˜ They are not seeking solutions to problems; they are concerned about making points, proving themselves to be right, and the other wrong.

˜ When there are flaming emotions over little issues it is because there are weightier issues which they have not settled. From those confrontations they have emotional hurts which affect their daily responses.

˜ People do not look for solutions to personal conflicts until they have responded in repentance of their sins.

VII. We must Stress Their Whole Relationship to Christ.

(The Whole Life is Important for Change.)

A. It All must be Discussed when Extended Counseling is Done.

* devotions

* church attendance

* witnessing as a vital part of growth and victory

* repentance, confession, and reconciliation, etc.

B. The Goal is not to Make People Better, or Happier.

You will want to focus not just on their immediate problem but also on their relationship to Christ. Get them into a Bible study, help them know their position in HIM.

(We will be brief in dealing with this aspect here.)

Don't focus only on the life dominating problem. Consider the total person, focus also on the life patterns which make up the life. Total restructuring must take place and this means dealing with the problem in relationship to all areas of the life.

Dominating problems are those problems that affect every area of one's life--drugs, alcoholism, homosexuality, etc. (There are many.)

Every area of the person's life must come under review. A drunkard, for example, develops sinful patterns of family relations, irresponsibility toward job, church, neighbors, finances, pressure, etc. He has difficulty dealing with his many problems as well as the major sin problem.

___________________________________________________________________________________

I want to give special recognition of the fact that many of the ideas of the materials in the immediate foregoing sections is from a study of --- Dr. Jay Adam's writings... In The Christian's Counseling Manual and from Dr. Walt Croom's writings in the manual.... Institute of Christian Counseling materials .. and the materials of Dr. Larry R. Thornton... in Counseling Principles and Martin Bobgan's book How To Counsel From Scripture.

Biblical counseling always includes dealing with both the inner man and the outer man- with thoughts and emotions and with words and actions. For a Christian to live a consistent life, his thoughts, emotions, words, and actions must cooperate with the indwelling Holy Spirit.

Christ emphasized the relationship of inner thoughts, understanding, and desire, with outer actions and words (Matthew 12: 34-35). In the psychological world there is an argument between those counselors who deal with behavior and those who deal with thought. As far as the Bible is concerned both are important. Proverbs 16:3 says "Commit thy works unto the Lord, and thy thoughts shall be established." In Romans 10:9,10 we see the combination of belief or thinking and action or confession. Here is an internal choice of belief combined with an external action of confession.

What a person does influences his thoughts and what a person thinks influences what he does. Sinful thoughts can eventually lead to sinful behavior. Conversely, thoughts often conform to behavior. People may distort Scripture to fit their behavior. In Scriptural counseling inner thoughts and outer works are intertwined. The outer renewal consists of new ways of behaving that are consistent with Biblical principles.

But to make this work there must also be a change in the thinking of the person. Change must take place both in the inner life (thoughts) as well as the outer life (or the actions). The problems of lust and pride, for example, must be faced basically, first, as thoughts, as well as the outcome produced in sinful practices or actions. (see John 8:31-32; Proverbs 23:7.) Abiding in God's Word means more than casual believing; abiding implies thinking, feeling, and acting according to faith in His Word.

God expects change in thinking. This take place when the Christian chooses to be transformed by the renewing of the mind by the Word of God, with resultant change (Ephesians 4:23; Romans 12:2; Colossians 3: 8-14).

God desires to set us free from sinful practices. Wrong thinking causes havoc in emotions and error in actions. When a person's thoughts, feelings, and actions are based on the Bible, he receives wisdom, peace, righteousness, and the blessed fruit of the Spirit.

God desires accurate, truthful thinking. Erroneous thinking often gets a person into deep misery and complicated conflicts (Ephesians 4:15, 25).

1. Therefore, one of the primary concerns ought to be that we walk in truth.

2. The counselor must be greatly concerned about the thought life of the counselee

(John 8:31,32).

3. We must help the person to focus on what is right to think (Philippians 4:8).

4. As thought life changes, behavior will change also. Accurate thinking will free a counselee from the bondage of sin, Satan's lies, and the practice of self-deception or telling oneself lies