BIBLICAL COUNSELING RESEARCH PAPER

A Paper
Submitted to Dr. Ian Jones
of the
New Orleans Baptist Theological Seminary

In Partial Fulfillment
of the Requirements for the Course
Introduction to Pastoral Counseling: PSYC5302IJ-2
in the Division of Pastoral Ministries

Mark A. Lamprecht
B.B.A., Georgia Southern University, 1996
November 30, 2010
CONTENTS

Section

1. Introduction 1
2. Overview of a Biblical Counseling 2
3. Basic Counseling Skills 6
4. Bereavement, Grief and Loss 13
5. Conclusion 20

SELECTED BIBLIOGRAPHY 22

iii
 1. Introduction

In Proverbs 11:14 God gives some insight into the importance of counselors,

“Where there is no guidance, a people falls, but in an abundance of counselors there is

safety.”1 This is a good general statement about the need for counselors. As with every

good thing that God gives, humans have a way of misunderstanding and distorting them

because of their sinfulness. This does not stop people from needing and seeking counsel.

On the contrary, the fallen nature of people calls out all the more for a need for

counseling. God has given fallen people inspired Scripture, like the Proverb above,

within their sinfulness as a guide through which we may serve one another.

Like many things in life there is more than one way to do biblical counseling. The

Bible records a history of God’s people in which He uses different means for different

people in similar circumstances. Christians seek to rely on God the Holy Spirit to better

understand and apply inspired Scripture that we may better help each other live up to

God’s standard of holiness by trusting in Christ alone. Of course, Christians do not

always agree on which model is the best or most faithful to Scripture. Interestingly

enough, these disagreements often take place in situations where the agreed upon

outcome sought is ultimately finding one’s wholeness and meaning of life in Christ alone.

This paper will be divided into three sections. Section one will offer an overview

of a one approach to a biblically-based counseling model. The general concepts of the

counseling model will be viewed in light of a general conservative biblical understanding

in areas such as world view, understanding of people as God’s creation and counseling.

1
Unless otherwise noted, all Scripture citations will be from the English Standard Version of
the Bible.
1
 2

Section two will provide an overview of basic counseling skills. These skills will be

considered in an assessment of the author’s personal strengths and weaknesses. This assessment

of the author’s skills will come from a spiritual gifts and abilities test and from the author’s

personal experience from recent counseling sessions.

Section three will briefly examine the interrelated areas of bereavement, grief and loss.

This section will offer Scriptural situations in the selected areas and consider the biblical insights

provided in those situations. This section will continue by assessing the stages of grief along with

new more helpful methods of counseling that embraces the story of a patient’s life in whole

rather than sequential stages.

2. Overview of a Biblical Counseling

The Biblical Counseling movement was spearheaded by Jay Adams in the 1960’s.

Adams, along with and John Bettler, started the Christian Counseling & Educational Foundation

(CCEF).2 Some of Adams teachings were criticized by others involved in CCEF. He, in turn, left

CCEF in the 1990’s.3 Today, CCEF and the Biblical Counseling view have become popular

under the leadership of people like David Powlison. An overview of Powlison’s biblical
4
counseling view as presented in Psychology and Christianity: Five Views will be given.

Powlison’s basic anthropological premise begins with God and ends with mankind. He

sums up his view in one sentence. “Maker, Judge and Savior orient us as we seek to make sense
2
Tim Lane and David Powlison, “CCEf History, Theological Foundations and Counseling
Model,” CCEF, http://ccef.org/ccef-history-theological-foundations-and-counseling-
model (accessed November 20, 2010).
3
Eric L. Johnson, ed., Psychology and Christianity: Five Views (Spectrum), 02 ed. (Downers
Grove, Ill.: IVP Academic, 2010), 32.
4
David Powlison, “A Biblical Counseling View,” in Psychology and Christianity: Five Views
(Spectrum), 245-62.
 3

of the psychological functioning of creatures who are made, judged and redeemable.”5 This view

makes sense in light of Scripture where one finds creation, the fall and the promise of

redemption all displayed in the book of Genesis. In Christ is found the fulfillment of that promise

of redemption and it is through Him that we find the most tangible of expression of God’s love

and care for mankind.

Building on this biblical anthropology, Powlison’s starting point is to interact with an

individual’s entire life situation which includes the “dynamic interplay” between the individual

and “the living God.”6 This starting point sets up the counselor to understand where the patient is

relation to his or her life situation, but most importantly in relation to God. This starting position

allows the counselor to a big picture of the patient’s life from the material to the spiritual. This is

similar to when God sought Adam and Eve in the garden. God sought out their physical location

as well as their spiritual state when addressing their sin.

Powlison’s next step is a more specific understanding of the patient through “an

organized knowledge, to close observations and systematic descriptions of human functioning.”7

He gives many sources through which patients (and people in general) may be understood which

include the Bible to culture to psychological research. These types of observations may be seen

in biblical narrative. This approach is especially apparent in biblical interpretation where the

reader must understand the various cultural aspects in the story to reach a clear understanding.

5
Ibid., 248.
6
Ibid., 249.
7
Ibid., 253.
 4

Interestingly enough, not only does Powlison not rule out secular research, but he claims

that “we can learn, should learn, and do learn from anyone and everyone.”8 While not all

Christian counselors would agree with this position it is not uncommon to find God’s truth in

non-Christian sources. In looking back through Powlison’s own Calvinistic theological roots we

find that John Calvin himself found truth in non-Christian or profane authors.

“Therefore, in reading profane authors, the admirable light of truth displayed in them

should remind us, that the human mind, however much fallen and perverted from its

original integrity, is still adorned and invested with admirable gifts from its Creator. If we

reflect that the Spirit of God is the only fountain of truth, we will be careful, as we would

avoid offering insult to him, not to reject or condemn truth wherever it appears. In

despising the gifts, we insult the Giver.”9

The ultimate question for the biblical counselor may not be as much about questioning

facts as it is about how those facts are to be understood. Powlison’s positions is that an

individual’s entire life along with the data collected must be understood in an “interpretive and

explanatory model that organizes and weighs” such experience and information.10 The biblical

foundation for such an interpretive approach may be seen in Scripture in various instances where

the gospel is presented. The gospel is presented; some believe it and some do not. Both the

believing and the unbelieving are interpreting the gospel message differently. One party

understands the gospel from God’s perspective as life changing truth. The other party denies the

gospel as an insult which is how the unbelieving world understands it.

8
Ibid., 255.
9
John Calvin, Institutes of the Christian Religion (Bellingham: Logos Research Systems, Inc.,
1997), 2.2.15.
10
David Powlison, “A Biblical Counseling View,” in Psychology and Christianity: Five Views
(Spectrum), 256.
 5

Perspective is important and effects how one interprets facts and experience.

Interpretation as such is a matter of authority. The idea of how one’s worldview influences one’s

interpretation of the client data is the key difference between Powlison’s views of counseling

versus a secular approach. This is true of the Christian life in general since God has given special

revelation through Scripture it must be upon His authority and revelation through which the

Christian must interpret life.

Powlison applies the above positions to the realm of counseling which he understands as

“practices and strategies [that] are designed to facilitate change in beliefs, behaviors, feelings,

attitudes, values and relationships.”11 Powlison’s position is very similar to a secular definition

of counseling which describes it as “the application of mental health, psychology or human

development principles, through cognitive, affective, behavioral or systemic interventions,

strategies that address wellness, personal growth, or career development, as well as pathology.”12

The goals of the biblical counselor and the secular counselor are to help the patient yet it is the

authority from which they counsel that sets them apart.

This brief overview of David Powlison’s counseling approach certainly has a biblical

frame work. He assumes a more balanced approach than his processor Jay Adams as he is

willing to use information from all sources. The willingness of Powlison to use such information

is also biblical in that it captures God’s truth as found in general revelation as well as the imago

dei that is found in human nature. The main thrust of Powlison’s view is that gathered facts and

experience must be interpreted through the biblical revelation which is, in this author’s opinion,

what makes Powlison’s approach one to be considered.

11
Ibid., 257.
12
Samuel T. Gladding, Counseling Dictionary, The: Concise Definitions of Frequently Used
Terms (Upper Saddle River: Prentice Hall, 2000), 32.
 6

3. Basic Counseling Skills

In order for any counseling model to be effective the counselor must have basic skills in

place in order to work within a frame work. This section of the paper will consider some basic

counseling skills and assess the author’s own strengths and weaknesses in the given areas. The

assessment of the author will be drawn from a spiritual gifts test and four short counseling

sessions he conducted.

Skills in counseling are important and are necessary whether used within a Christian or

secular frame work. The counselor and patient must be able to work together regardless of the

approach. A Christian counselor can learn from a secular view that emphasizes empathy and

authenticity.13 There must be a level of true caring and if the counselor does not possess such

skills a productive relationship will be difficult if not impossible.

Other skills are needed in order to work within a caring attitude. Empathy and

authenticity alone are not enough. Gary Collins provides some basic techniques in which a

counselor may carry out his or her tasks. He lists five general categories: attending, listening,

responding, teaching and filtering.14 Collins lists subcategories under responding which help the

counselor understand the different ways to respond given the patient’s situation. His work

referenced here is two decades old and is listed to show consistency among Christian counselors.

There is a more recently proposed skill set that compliments Collins list above that may

be more readily accepted by Christian counselors since it comes directly from Scripture. Clinton,

Ohlschlager and Centore focus on key Greek words taken from1 Thessalonians 5:14-18 and

build a set of counseling skills from them. The English words that most Christians would be

13
Kia J. Bentley, Social Work Practice in Mental Health: Contemporary Roles, Tasks, and
Techniques (Pacific Grove, CA: Brooks Cole, 2001), 80.
14
Gary R. Collins, Christian Counseling: A Comprehensive Guide, Revised ed. (Dallas: Thomas
Nelson, 1988), 42-45.
 7

familiar with are urge, warn, encourage, help, and patient.15 Additionally, the authors’ include

the following compatible skills: 1. Active listening which includes verbal/nonverbal

encouragement, silence and patience, 2. Attending involving eye contact and positive body

language, 3. Empathetic response which includes reframing and focusing, 4. Probing which

involves asking various questions such as open, closed and clarifying and 5. Goal setting which

includes action steps to help the patient function and draw closer to Christ.16

Drawing from the above skills my own (the author) strengths and weaknesses will be

evaluated. First, my spiritual gifts test has concluded that my top five strengths, in order from

strongest to weaker are discernment, knowledge, wisdom, evangelism and shepherding.17 The

meaning of this assessment is that I accurately assess motives and teaching. I am analytical,

desire biblical answers and am practical in biblical application. I present the gospel confidently

and people are drawn to my desire to nurture and guide them. It is my opinion that this accurate

in so far as these traits are stronger than others I possess.

Additionally, this same spiritual gifts test also assessed my abilities. I came away as

being investigative, social and conventional.18 These conclusions make sense given my

propensity to be analytical, nurturing and practical. It is another task all together to understand

how my personality profile helps me to fit as a counselor.

15
Tim Clinton, Archibald D. Hart and George Ohlschlager, eds., Caring for People God's Way:
Personal and Emotional Issues, Addictions, Grief, and Trauma (Nashville: Thomas Nelson,
2009), 38.
16
Ibid., 38-39.
17
James McSwain, Finding Your Place in Ministry (Alpharetta: MDC Today, 2000), 76.
18
Ibid., 100.
 8

All five aspects of the gifts assessment would seem to compliment a counselor.

Discernment would allow me to listen, attend and probe well. It is important to listen and

understand the patient’s situation which is the essence of discernment. However, it is possible to

be too discerning and to over analyze the patient’s situation. Wisdom and knowledge would

benefit the counselor by having a good understanding of Scripture and its application to the

various situations which may arise. The caution that comes with these two gifts may be that there

is such a tendency for truth that empathy is not employed. Empathy should come with the last

two gifts of evangelism and shepherding. There is certainly care for another’s soul in

evangelism. The same can be said for shepherding. Both of these characteristics would fit a

counselor well. These would also work well with discernment as far as knowing when to

evangelize and shepherd.

The next step is to understand how my abilities assessment may help in biblical

counseling. The investigative ability seems a good one for counseling as it involves abstract

problem solving and understanding. The downfall may be that the patient’s issue may be very

simple and the tendency to over think the situation may come to light. The social outcome of the

abilities test may also be seen as a positive if properly directed. This ability allows one to get

along well with and be concerned for others. However, being too social with too many people

may bring need to guard against betraying the patient’s trust. That is, if the patient happens to be

in a place common to the counselor such as inside the same church. Being conventional is the

final ability to assess within a counselor’s traits. This may suit a counselor well in that it provides

stability within the counseling relationship. The downside may be that the solution for any given

patient may not be a conventional one. Human lives and emotions are not necessarily

conventional.
 9

The more important assessment of my own counseling abilities to date may better be seen

in how they worked out in actual sessions. I will use the model from Clinton, Ohlschlager and

Centore to move through and comment on my strengths and weaknesses. To date, I’ve only

conducted four sessions which may be described as unofficial, mini-sessions.

The first of the five key counseling words from 1 Thessalonians 5:14-18 is urge. This has

to do with being there for someone and encouraging them. This is an area where I could use

improvement. I certainly understand being in the moment with the patient and have empathy for

them. However, I’m not sure well I am at this point in comforting them in the proper way. For

example, my focus in the counseling sessions was on uncovering issues and encouraging the

patient in areas where they needed improvement. I would need to develop this skill so that I may

encourage the patient to continue working through issues rather than trying to get them to the

solution.

The next key word is warn. I had no problem confronting and warning patients of their

sin. I believe this would be a strength of mine. I am very sensitive to how I might point out sin.

In one instance I was counseling a man struggling with pornography. Although I did not have to

convince him of his sin, I did have to find a way to show the seriousness of it and help him

express his own reaction to it. I reframed the pornography problem in a scenario where one of his

sons was the one dealing with pornography. This allowed him to see a much fuller image of his

pornography problem. He was also able to understand more clearly himself which actions may

be wise for him to follow in dealing with his sin.

Encourage is the next word used. This word goes along with urge. However, it goes

deeper in the sense of helping someone who is grieving. The closest session I had with someone

grieving was that of someone who lost their job. There was certainly grief and bitterness present.
 10

I wasn’t exactly sure how to comfort them at this point. I certainly need more work in this area.

The patient understood that they needed to move on and not hold onto these emotions, but they

were not ready yet. I just was not sure of how to sooth them in their ill feelings towards a job

loss.

Help is the next key word. My sessions themselves were ways of helping others. This is

an area where improvement is needed. Generally speaking, I was helping those whom I

counseled. I was able to encourage support networks within the patients’ lives, but I not exactly

sure how much help I was personally during our time together. It may be that I would need more

sessions with the patients so that I might understand just how helpful even another person’s

presence can be. This is an area where I would need more feedback to more clearly understand

how a patient is progressing.

Finally, be patient is the last word or phrase. I know that this is an area in which I need to

grow. I have patience, but I need more of it. I need to learn to read the patient better in the

counseling session to understand just how far to push versus not pushing at all. In the session

with the man dealing with pornography he understood his sin so it was not overly difficult to

push a little bit in the area of sin. It was easy for me to see an open door where we could deal

more directly with his sin. In another session with a female who was still upset about losing her

job I did not do as well. I pushed too far and too quickly on her feelings. I was not as patient as I

should have been and she told me I went a little too far.

This is where the other set of skills come into play for the counselor. Had I been a better

active listener I would have noticed pushing the lady too far. I could have held off on my

questioning and reflected more with her. The skills involved here dealing with verbal and

nonverbal communication need to be improved upon. I believe I did improve in these areas as I
 11

help more counseling sessions. The active part of active listening is certainly important and it is

something that needs to be very intentional in the sessions.

This skill goes right along with attending. It was difficult at first to attend to the patient

while trying to figure out how to reply next. This was my biggest challenge at first in this area. I

listened and tried to give all of my attention to the patient. However, a few times in the beginning

I might get caught up trying to come up with the right words with which to reply. I can also use

some work with body language in this area. I use my hands when I talk, but that’s not quite the

same as using my body to show interest. Actually, my hands may be too distracting at times and

not necessarily comforting. My eye contact was good, but I would need more practice to discern,

as a whole, this area of attending in myself.

The skill of empathetic response is not entirely lost on me. I am able to rephrase and

summarize the patient’s situation. I am not always sure though exactly what to follow up with.

Maybe the rephrasing and summarizing themselves with words such as “I understand” are

enough to consol the client. I am not sure at this point. I certainly need more training in this area.

It does seem that my general demeanor is one of care and empathy though.

Empathy is very helpful when it comes to probing the patient. Very direct questions at the

wrong time may seem invasive rather than helpful. I experienced this when I probed too far in

one session. It seemed that the therapeutic aspect of questioning can run its course quickly if the

wrong questions are asked at the wrong time. Probing helps understand the big picture of where

the patient is in their needs. One area of probing that I need help with is to understand how to

begin a counseling session. During my sessions I was not comfortable with my lead off inquiries.

Even after praying with patients there was an awkward silence. I would then try to gently start a

conversation.
 12

The skill of goal setting is one I need to study more thoroughly. This may be my weakest

area, partially, because I lack using this approach in my own life. I understand where the patient

is and where they should be. I am just not always sure how to get them there. For the patient with

marital problems and the one with a pornography addiction, I knew some practical steps to give

them. Even with the patient who was grieving about her job loss I was able to express to them

that there is much more life to come. However, in all of these situations I was not sure of which

goals to help them set. Nor would I have known how to set a plan to reach those goals. Maybe I

am trying to understand goal setting in light of giving the patient a full blown treatment plan.

Some of the feedback from the counseling sessions was that the prayer and Scripture reading did

help. Even so, I offered no agreed upon time line nor formal goals.

Overall, my personal assessment of myself is that I have the basic skill frame work to

build upon to become a counselor. Going through the mini-counseling sessions and assessing my

skills has made counseling attractive. These are certainly skills that every Christian could benefit

from on some level. Pastors and other church leader would especially benefit. I plan to continue

assessing and improving my counseling skills. At this point, I desire to get outside advice so that

my bias does not cloud the personal judgment of myself. I need to caution myself so I do not

make a rush judgment on my future. I do not desire to add myself to any list of poor counselors

that may be out there. I truly desire to help people and if it turns out that my self-assessment is

wrong, I may best help people by not becoming a Christian counselor. As one who desires a

career in vocational ministry, the possibility of becoming a Christian counselor is now on the

table.
 13

4. Bereavement, Grief and Loss

Bereavement, grief and loss may be the most difficult emotions that a person may face

during his or her life time. Understanding how to treat these issues is very important for pastors

since ever person may be touched by them either directly or indirectly through personal

relationships. Bereavement is the grieving that takes place after a death. Grief may also be

experienced due to “divorce, life transition, disaster, or misfortune.”19 These emotions are

normal human reactions.

This section of the paper will provide biblical examples of grieving and some possible

ways to deal with grief in counseling. It is important to understand that God’s people are not

strangers to grieving to do away with the misnomer that the Christian is somehow immune to

such emotions. Christianity does not offer an escape from grieving, but a way to grieve with

hope. Grieving can be found in both the Old and New Testaments. It may even be argued that

Jesus Christ Himself grieved. He certainly wept as stated in chapter 11 of the gospel of John.

In Gen. 37:34 in the Old Testament, when Jacob was lead to believe that his son

Joseph was killed he “mourned for his son many days.” Jacob’s reaction went beyond mourning.

He reacted in a way that any person in this situation may react. “All his sons and all his

daughters rose up to comfort him, but he refused to be comforted and said, “No, I shall go down

to Sheol to my son, mourning.” Thus his father wept for him,” states Gen. 37:35. Jacob was

withdrawn and refused help from his own family. Jacob was the patriarch of his family. He was

strong and yet his emotions overcame him so much so that he wanted to follow his son to reside

with him in his place of death. This is a great example of just how strong one’s emotions can be

19
Ron Hawkins and Tim Clinton, Quick-Reference Guide to Biblical Counseling, The (Grand Rapids: Baker Books,
2009), under “3,429-508,” Kindle for PC.
 14

regardless of one’s status. Even the strongest and most highly respected are not immune to the

effects of grieving.

The effects of bereavement may also be seen in the biblical story of King David. There

are examples of God’s judgment and sovereignty in David’s story. In 2 Samuel 12, David sinned

against God and was judged for it by God taking the life of his son. While David eventually

found comfort in God’s actions a bereaved person may not find immediate comfort in the

example of David’s story. One might be cautious to turn to this area of Scripture for the first line

of comfort. There are implications in David’s situation that need to be carefully considered.

David sinned and did not think much about it until the prophet Nathan clearly revealed it

to him. David then took responsibility for his sin. Nathan also revealed that God’s judgment

against David was to take the life of his son. This allowed David to mourn the coming death for

seven days. After his son had died David had finished grieving, accepted the outcome, and

moved on.

While David’s situation offers comfort that God is in control of life and death, a bereaved

person may be tempted to think they are being punished for a particular sin. However, without

direct revelation from God, which David had through the prophet Nathan, it would be

speculation to think God has taken another’s life due to the sin of the bereaved. This may lead to

anger toward God and a fear of living for fear of committing another sin that may result in

someone else dying. It must be understood that David had a special relationship with God and

that his situation is descriptive rather that prescriptive for the Christian.

Of course, Christians too have a special relationship with God through Jesus Christ. It is a

relationship that all people may have through faith alone. It is important to understand that not

only is this relationship available through the gospel, but that Jesus Christ, God the Son, can
 15

sympathize with those who are grieving. One Old Testament prophecy about Jesus, the coming

Messiah, is found in Isaiah 53:3 which states, “He was despised and rejected by men; a man of

sorrows, and acquainted with grief; and as one from whom men hide their faces he was despised,

and we esteemed him not.” Jesus Who came as a man was rejected by people and knew what it

was to grieve. The very God who came to mend His relationship with sinful people was despised

by them. This is an important aspect of Christianity that allows the counselor to bridge the gap

between God and man with a God Who understands what it is to be human and experience

human emotions.

The Christian counselor may be able to connect with the patient using the experiences of

Jesus Himself. Using the biblical examples of Jesus’ experiences is a way to show empathy from

God Himself to the patient. This expresses that God is engaged and concerned about each

individual and their struggles instilling hope through their grief. 1 Thess. 4:13-14 is a well

known passage about Jesus Christ giving hope through bereavement, “But we do not want you to

be uninformed, brothers, about those who are asleep, that you may not grieve as others do who

have no hope. For since we believe that Jesus died and rose again, even so, through Jesus, God

will bring with him those who have fallen asleep.” This passage goes beyond comforting one’s

temporal grieving into the heart of the Christian’s ultimate hope found in the gospel.

The gospel offers comfort now while in the earthly realm, but the Christian’s hope is in

waiting to be with God in a perfect state with a new body in the afterlife. Once passing from this

world the Christian will experience no more earthly emotions such as grief. However, Scripture

should not be used in such a way as to give a pat answer to those who are grieving. The very

reason the Apostle Paul wrote what he did in the above Thessalonians passage is to remind those

who were grieving of their ultimate hope. It was an act of care and love that he was offering the
 16

Thessalonians in his reminder. Notice that the Apostle Paul did not discourage grieving, but

explains how a Christian should grieve.

There are commonalities in the above biblical references to grief and loss. In none of the

passages was grieving discouraged, rather it was expected and understood. A belief in the

afterlife is present. Of course, the fullest understanding of hope in the afterlife is most clear in

the New Testament. The big picture of similarities for the counselor which may be easy to

overlook in seeking to learn from the details is that surrounding details and the relationship with

God is understood in each scenario. This may be an important first step for the counselor to

understand the grieving person being counseled.

Gaining a full-orbed understanding as of an individual’s life and details surrounding their

grief falls in line with Powlison’s approach as noted in the first section of this paper. When

dealing with one who is grieving, the grief is not the problem, but a reaction to a problem (loss).

In learning the details of the patient’s life it is very important for the Christian counselor to not

overlook the patient’s relationship with God. While one’s relationship with God is important,

one can believe in God and still experience real hurt. Believing in God does not automatically

erase emotional suffering. It seems wise that the Christian counselor understands and

communicates this to the patient.

While the details of one’s life may be good starting ground it is just the beginning to

finding out what aspects of a person’s life may be affecting their grief or effected by their grief.

The Christian counselor may find Mary Kübler-Ross’s well known stages of grief – denial,

anger, bargaining, depression and acceptance – to be helpful. However, modern scientific studies

have concluded that these stages may not occur in such an easy to understand process. “At the

most obvious level, scientific studies have failed to support any discernable sequence of
 17

emotional phases of adaptation to loss or to identify any clear endpoint to grieving that would

designate a state of “recovery.””20 Kübler-Ross’s stages then may be helpful not as a system, but

as a way to understand the stages individually.

Interestingly enough, the scientific conclusions about these stages is not outside realm of

Christian thought in the process of sanctification. Sanctification in the Christian life which has

the goal of making the believer more Christ-like is an ongoing process in which one does not

arrive at this transformation until death. In other words, there are many elements involved in

making the Christian spiritually whole, yet there is not a specific process in which to compare

one’s life against to move any given person along to the next stage. The Christian sanctification

process is one involving many complex facets. While each part of sanctification may not have a

specific discernable sequence, there are observable similarities in each person that may manifest

themselves differently according to the circumstances.

Furthermore, since stage theory may not be seen to be as useful as it once was, it may be

helpful to learn what other approaches have emerged instead. Three new approaches are being

used: 1. Cognitive combined with interpersonal cultural awareness, 2. Indentifying biological

changes, and 3. Narrative therapy.21 The Christian counselor may find these three approaches

useful and complimentary to a biblical counseling method. Elements of cognitive therapy may be

seen in the fact that Christians are to be transformed by the renewing of their minds as written by

the Apostle Paul in Rom. 12:2. A fuller comprehension of a patient’s thoughts may be found in

20
Robert A. Neimeyer, ed., Meaning Reconstruction and the Experience of Loss (Washington:
American Psychological Association (APA), 2001), 3.
21
Bruce A. Demarest James R. Beck, The Human Person in Theology And Psychology: A
Biblical Anthropology for the Twenty-first Century (Grand Rapids, MI: Kregel Publications,
2006), 104-5.
 18

understanding the various aspects of their cultural relationships. It would be important for the

counselor to understand what exactly is influencing their beliefs.

The helpfulness of a patient’s biological changes help the counselor understand a

person’s attitude given any hormonal changes or medications used. Though a biological change

may not be something a Christian counselor can correct, it is important to work with the patient’s

doctor in these situations and accept the use of God’s gift of medical science. Medicine may be

needed in the event of a biological change which may help the patient function physically and

mentally so that they may attend counseling sessions.

Narrative therapy in the area of those grieving from a loss seems to fit well within a

biblical counseling framework. One pragmatic observation is that each person’s life is a story.

People tend to remember their past experiences in narrative form. Children are taught through

narrative. The Christian faith is the story of God’s creation, man’s rebellion and God’s

redemption through Jesus Christ. In a sense, this is the story of individual lives. Life problems

are created, volitionally or not, they are reacted or rebelled against, and then some sort of

redemption is sought. Narrative would seem to allow an individual’s life story to be placed in the

biblical narrative which ultimately guides and finds the solution in Jesus Christ. As noted above,

Jesus is one Who can relate to His creation in all ways. This allows the narrative parallels of

Jesus’ live and the patient’s to line up. This approach seems very beneficial to the Christian

counselor.

There are factors of grief and loss that are not readily apparent regardless of the

counseling model employed. The time and intensity of the grief vary from person to person.

While the reader of the biblical examples of grieving given above can understand the context of

the emotional pain there is no indication of how long that pain should last. Although there are
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reactions of witnesses recorded in those scenarios there is no clear indication of just how intense

the grieving was for each person. “A person may not feel strong emotions for a period of time,

only to have them come rushing back, like an unwelcome visitor.”22 This is an important aspect

for the counselor to understand and for which to be prepared. Scaling questions may help the

counselor to better understand the intensity of the patient’s emotions as well as the closeness the

patient feels toward God.

“It’s not easy for a grieving individual to determine when the journey is done, when the

person has completed the grief process.”23 Much like trying to understand the intensity of

grieving, the duration is also not easily measured. King David grieved for seven days under the

judgment of God taking the life of his son. Yet, this time frame is not a standard rather it is a

record of the event. A patient needs to understand this aspect of grieving also. The time and

intensity of a patient’s grief are variables that should be considered in a treatment plan. There are

no guaranteed quick clear routes to recovery and the counselor must be sympathetic to this.

An important aspect of biblical counseling is how the facts of loss and grief in the

patient’s life are interpreted. The biblical counselor may draw important insights from secular

research, but the Christian worldview has the advantage of the meaning of life on his or her side.

Even if one never quite understands the meaning of their grieving they can ultimately find

comfort in Jesus Christ and the future that is to come. The Christian worldview offers an

understanding that the world is a fallen place which exists amongst sinful people. The Christian

expects to suffer and may have insight into how grieving may bring them closer to God. Absent

the biblical understanding of God’s purposes one is left with no meaning in his or her grieving.

22
Scott Floyd, Crisis Counseling: A Guide For Pastors and Professionals (Grand Rapids: Kregel
Academic & Professional, 2008), under “1075-81,” Kindle for PC.
23
Ibid., 1083-92.
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The facts in a patient’s life are just bare facts of observation without God. A patient’s outlook

without God may reduce to self being the most important part of that person’s life while at the

same time self is exactly where the problem lies. This may create a vicious cycle of helplessness.

The biblical view of life starts with God Who is transcendent yet personal and concerned

with individual lives. The Christian understanding of life is not an individual one, however. Just

as people are relational beings Jesus builds His church as a single body made of individuals. A

patient may find comfort in their church family which is not something the non-Christian

counselor can offer. The church is to be a picture of the gospel and to bear one another’s

burdens. There are many duties Christians are to do for one another that may aid in a patient’s

recovery.

The triune understanding of God offers the basis for love and relationship. These are

characteristics of God that were passed onto His human creation. For the Christian counselor it is

God who gives meaning to both the counselor’s work and the patient’s problems.

5. Conclusion

There is much to consider for the Christian counselor, especially, for those just beginning

in the field. Whether the approach is secular or sacred there is a common goal for the common

good of humanity. The image of God cannot be erased, even from the secular, unbelieving side

of counseling. That said it seems important for the Christian counselor not to simply dismiss

secular insight because of its label. The Apostle Paul writes in Romans 1 that all people have a

natural knowledge about God, but “by their unrighteousness suppress the truth.” A Christian

counselor can help others understand this truth with the help of the Holy Spirit. In the same
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manner the Holy Spirit can help the Christian counselor understand the usefulness and truth that

is found in secular theories.

When it is all said and done, for the Christian counselor, it is Jesus Christ through His

gospel that gets all the glory. He may use whatever means necessary to achieve the healing and

saving of souls. If God can use a talking donkey and a whale to change people’s lives, surely He

can use ignorant, yet reasoning humans too. All persuasiveness aside, Jesus is the ultimate

example of caring for others in action. Matt. 14:13-14 gives a great insight into the caring that

Jesus Christ had even as he had just learned about the death of his cousin as “he withdrew from

there in a boat to a desolate place by himself. But when the crowds heard it, they followed him

on foot from the towns. When he went ashore he saw a great crowd, and he had compassion on

them and healed their sick.”

Christian counseling seems to fall in line with the rest of the Christian life. There will

always be work to be done to sanctify the counseling practice. People will continue to be a work

in progress until Christ returns. As Christians look forward to being with Jesus Christ there are

people to minister to in the meantime.

 SELECTED BIBLIOGRAPHY

Books

Beck, Bruce A., Demarest James R. The Human Person in Theology And Psychology: A Biblical
Anthropology for the Twenty-first Century. Grand Rapids, MI: Kregel Publications, 2006.

Bentley, Kia J. Social Work Practice in Mental Health: Contemporary Roles, Tasks, and
Techniques. Pacific Grove, CA: Brooks Cole, 2001.

Clinton, Tim, Archibald D. Hart, and George Ohlschlager, eds. Caring for People God's Way:
Personal and Emotional Issues, Addictions, Grief, and Trauma. Nashville: Thomas Nelson,
2009.

Collins, Gary R. Christian Counseling: A Comprehensive Guide. Revised ed. Dallas: Thomas
Nelson, 1988.

Gladding, Samuel T. Counseling Dictionary, The: Concise Definitions of Frequently Used

Terms. Upper Saddle River: Prentice Hall, 2000.

Johnson, Eric L., ed. Psychology and Christianity: Five Views (Spectrum). 02 ed. Downers
Grove, Ill.: IVP Academic, 2010.

McSwain, James. Finding Your Place in Ministry. Alpharetta: MDC Today, 2000.

Neimeyer, Robert A., ed. Meaning Reconstruction and the Experience of Loss. Washington:
American Psychological Association (APA), 2001.

Powlison, David. “A Biblical Counseling View.” In Psychology and Christianity: Five Views
(Spectrum). 02 ed. Edited by Eric L. Johnson. Downers Grove, Ill.: IVP Academic, 2010.

Electronic Documents

Calvin, John. Institutes of the Christian Religion. Bellingham: Logos Research Systems, Inc.,
1997.

Floyd, Scott. Crisis Counseling: A Guide For Pastors and Professionals. Grand Rapids: Kregel
Academic & Professional, 2008. Kindle for PC.

Hawkins, Ron, and Tim Clinton. Quick-Reference Guide to Biblical Counseling, The. Grand
Rapids: Baker Books, 2009. Kindle for PC.

Lane, Tim, and David Powlison. “Ccef History, Theological Foundations and Counseling
Model.” CCEF. http://ccef.org/ccef-history-theological-foundations-and-counseling
model (accessed November 20, 2010).

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