There is nothing esoteric about this article. But to some it may seem so. I say that, because I recognize that there are preachers . . . and then, there are preachers! That is to say, among those who are reading this article there may be conservatives, and a few liberals. There may be Reformed, and a few Arminian. There may be large church pastors and small church pastors. There may be those who have great insight into pastoral matters, and there may be some who have very little. There may be pastors who are excited about the ministry, and there may be those who are disheartened. There may be some who are succeeding, and there may be others who are failing. There may be pastors who are in a good relationship with the Lord and their people and, then, there may be some who are not. Yes, there are preachers, and then . . . there are shepherds!

“OK. OK. Get to the point.”

Sure. Some things seem routine to those who are used to doing them, but on the outer edge to those who are not. Nothing could be more foreign to them. That is how it is with the subject of this editorial. To the former, what I have to say will not seem strange; to the latter it probably will. I am suggesting that out of love you ought to shepherd the people of your congregation by approaching them when you suspect that there is something wrong.

“Now wait a minute. Are you telling me to probe into their lives when they haven’t asked me to do so? Isn’t that asking for trouble?”

That depends.

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Zechariah has more references to the coming of Christ than any other OT book but Isaiah. It ought to be studied carefully. The golden age of approximately 300 years’ duration, in which one neighbor invites his neighbor to sit under his vine and fig tree refers to that period rather than to something yet future. It was part of the comforting message that God spoke through the angel who appeared in the vision. The horsemen in the vision brought news that the world was at rest—no wars, etc. It was a good time to build. And, in response to Haggai and Zechariah’s messages, the people finally got to work. For thirteen years, they had walked past a foundation that screamed, “Finish this building,” but they failed to do so. Now, after the “nagging prophet” (as Haggai was dubbed) and the “comforting prophet” (as Zechariah was considered) proclaimed their messages, the Jews began building once more and completed the work in 4 years! Just think that they would have had God’s blessings poured out on them, they would have had a place to gather and worship, the shekinah glory would have returned, and the 300 years of peace and tranquility would Have begun thirteen/fourteen years earlier!

How we put off the things that God commands!

The sinful pattern of postponing that which need not be postponed is prevalent among believers.

Is there something you know that God wants you to do, that you have neglected out of laziness, out of fear, or for some other reason? It’s time to listen to the message of these two prophets—one (rightly)condemns you for your inexcusable failure, the other encourages you by the promises of blessing that will follow. The two approaches, combined, ought to strongly ,move you to action. To dispel God’s anger while entering into His blessing ought to get you up off your duff right now, and, whether you feel like it or not, ought to move you to action.

The word of exhortation and the word of encouragement, come, alike, from the same reigning Savior, Who did not put off the horrible experience of the cross—so that you might be saved and enter into the blessings that await you.

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Hebrews contrasts Mt. Sinai (described in Hebrews 12:18-21) with Mt. Zion, mentioned by name in Hebrews 12:22-24.

“How is that? I thought that God was through with that physical mountain on which the temple and the city of Jerusalem were built.”

You’re right, of course—and wrong!

“What kind of talk is that?”

Straight talk, as the biblical word parresia means.

“OK. Go ahead; explain—I’m not interested in Greek terms.”

Sure. There is a heavenly Mt. Zion as well as an earthly one. People who are looking for good times in a future, earthly, rebuilt Zion, miss the boat. They look for something far inferior. The good times have already begun, and in the future will get even better—for believers, of course.

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The sermon brought people to faith in Christ. Why? Because it was biblical, it was timely, it was personal, it was used by the Holy Spirit Who empowered Peter to preach it. That’s the reason why you should study it. In Acts 2:4, 14 the word apophthengomai occurs. If you don’t know Greek, don’t try to pronounce it! This rare word means “to speak revelatory words by inspiration” (usually loudly and with authority). Peter, himself, let’s us in on the fact that without this assistance, he would not have been able to preach as he did, the fact that his words were given by the Spirit of God.

“Since I can’t expect to get such revelatory help when I preach, I can’t see why I should study it.”

Ah! But that’s precisely the reason to do so.

“Can’t see it.”

The point is that this is sermon demonstrates some of the ways that the Holy Spirit wanted a preacher to preach. From examining it in that light, you can learn a lot!

“Oh.”

Yep. Indeed, you can learn how to raise and answer questions, how to speak to people who are curious, how to deal with opposition, how to present the Gospel, how to . . . I could go on, and on, and on.

“Glad you didn’t. I’m curious enough to dig in and find out what I can for myself.”

Great. And when you’re through doing so, you might want to check out my book, Preaching According to the Holy Spirit for more suggestions about how to learn to preach from analyzing the Apostles’ inspired sermons.

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Two kinds of people live in this world. Most don’t even know it. The other (smaller) group knows, but often forgets. Yet, the fact is of the greatest importance—for many reasons. Indeed, everything that the one group thinks or does differs from the other group. Beyond the fact that they are both physically alive, they are even different creations!

“That’s nonsense,” you may be tempted to say.

Granted, it is unusual to think or talk in that manner. But it’s true, and I’d like to explain.

In 2 Corinthians 5:17, the apostle Paul wrote

If anyone is in Christ, there is a new creation; old things have passed away, and look, new things have come.

The Christian is a new creation of God. Yes, like all others who are not believers, he too was physically created. But because of what God has done through the saving work of Jesus Christ he has become a new spiritual creation as well. He is a creature who belongs to another world as well as this one, who holds primary allegiance to a King Who rules him from the heavens, and who has new power through His Holy Spirit to live above the sin that once ruled his life.

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The capital of the Northern kingdom of Israel was Samaria. The city was located on a hill at the bottom of which, today, archeologists have found a number of its ruins. As Amos tells us, through nefarious business and political practices, the upper crust had virtually enslaved the poor of the land—much as we see in dictatorships today. All of this followed King Jeroboam’s rebellious reign, in which he determined to set up a rival religion to Jehovah, that would keep his people from traveling to Jerusalem. Rather than follow God’s directions about the true temple, sacrifices, and priesthood, he set up his own temples, festivals, altars, images of golden calves, high place shrines, and non-levitical priesthood. This was a mongrel religion with mixtures of truth and paganism. Much like a present-day cult, there was enough similarity to the real thing that the people were easily duped. Besides, as he told them, why travel all the way to Jerusalem to worship when you can do here, right at home in Bethel or Gilgal? They needed little persuasion, but flocked to these religious centers.

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Have you ever had to train a puppy? I’m in the process of doing so. So pray for me. But beyond that, I’m learning that if you don’t, he’ll be training you. Likewise, if you don’t establish the authority of the Scriptures early in counseling, your counselee’s values, beliefs, approaches to dealing with problems, and the like, will prevail. And then, if you don’t wake up to what’s happening, you will soon find yourself being led along by the ring this puts in your nose.

So, make the point quite evident from the beginning that you intend to bring God’s written counsel into the discussion, and that you will apply and otherwise use it as the foundation of all that you intend to do.

Take an example. The counselee begins running down her husband (who isn’t present). Unless you put a stop to that as soon as you detect that she’s trying to involve you in it, she will have lead you unwittingly, no doubt, into a gossiping session which—for any number of biblical reasons, you know is sin.

She was wrong—but probably didn’t know it. You were wrong, and you did. Once realized what was happening, and continued to allow it to happen you doubled your sin!

A lawyer you are counseling, because he intimidates you, dominates the session with his excuses—expecting you to agree, and (not too subtlely) threatens that if you don’t he might stop coming. If you allow his lawyer to prevail over your biblical base, again—you have failed.

Never allow a dog—or a counselee—to gain control of the session, or you will end up not helping him after all.

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There are always reasons behind every action. What they are and how they impact Christian counseling is important to understand. That is why so many counselors attempt to “dig out” these reasons. But the task isn’t always quite so simple as some suppose. The first reason why is because we cannot know what is in another’s heart (the inner source of outer actions). That is clear from such passages as 2 Chronicles 6:30 and the like. So, what can a counselor do to discover (as fully as possible) what it is that motivates a counselee?

First, we can ask him. Biblical counselors are not Freudians. Freudians always suspect a wrong answer to any such question asked of the counselee. They believe that down deep inside, in the unconscious, lies the true answer—and it is unknown to the counselee, who will answer by rationalizing his words and actions. Since we believe that we ought to “believe all things” as Paul instructed in his hymn on love, we begin by asking, and then trusting, the counselee. More often than you might suppose, he will hit the nail on the head. When he has difficulty getting it out, we may need to help him do so. Of course, in bringing forth the truth we must always be careful not to “feed” him suggestions of our own which will shape his answer. Before all else, check the first answer on his PDI (Personal Data Inventory) before you attempt any other ways of obtaining the answer you are looking for. You may have to ask further questions about what he has written there, if it isn’t altogether clear but. Again, you should be careful not to add your own ideas to his answers.

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Recently I read some thoughts by a biblical teacher regarding holiness. Much of what he had to say was not only interesting, but helpful. And it was truly biblical. There was, however, a section in which he spoke of having experiences—both for himself and others—that made the places where they occurred “holy ground.”

It is true that we all have places and experiences that particularly influence us by bringing back to our memories what happened, how we were affected by it, and so forth. But does that make it “holy” ground? Well, the answer depends.

To simply leave the phrase no further defined is troublesome. Yes, it is holy ground in the sense that it is special to us, but it is not holy in reference to God. Let me explain.

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Do you have any idea what the following verses ought to mean to you?

Revelation 2:5; 2 Peter 1:5; James 1:23; Hebrews 13:21; James 6:1; 2 Timothy 3:22; 1 Timothy 6:11; John 17:17; 1 Thessalonians 2:13; Colossians 1:10; Galatians 1:6-9; Philippians 2:13; Ephesians 2:10? Each, in its own way, has something to do with your spiritual growth (or, as the theologians call it, sanctification). Do you see it? OK, you see they are connected—but now, look again, and answer this question: How? What factor is common to all? The answer is that they all emphasize that one must put forth effort in order to grow more like Christ.

Now, there is a strange teaching that is traveling in today’s biblical counseling circuits. Strange, I say, because it seems to set forth the opposite. But strange, also because it is ill-defined, and hard for those who don’t believe it to express it in words.

People are confused by it, and have begun to ask questions; this is understandable, in light of the verses above. The problem with the teaching is that it tends to confuse justification with sanctification. While properly emphasizing the cross of Christ as central to our Christian faith, it goes on in one way or another to suggest that contemplation of what Jesus did on the cross is the way to spiritual growth. One is sanctified, according to this view, it would seem, by contemplating, remembering and meditating on the sacrificial death of the Savior for His people. Certainly, that is fine to do; but is it the way for a believer to grow? Will this seemingly Romish quietistic mysticism—or, at least, what borders on it help one to grow?

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We deeply appreciate the letters and e-mail that we receive from you, our students, and our readers.

It is particularly encouraging when you write about specific ways in which we have been able to offer suggestions that help you to become more biblically proficient in your counseling.

Occasionally, however, someone may ask for concrete direction about how to proceed in a case in which he or she is involved. As often as possible, we try to drop a line or two that suggests what they might possibly do. But, mostly, because of the lack of data (remember the chapters on that subject in the Christian Counselors’ Manual?) and the lack of time, it is impossible to little more. I know how frustrating to both of us that can be. Yet, people’s lives before God are too important for us to give incorrect or inadequate concrete directions apart from the data and the care necessary to do so.

“Why bother to write, then?” you might ask. Good question. The simple answer is—we are helped exceedingly to know of the service for the Lord in which you are engaged, and the fact that you are confident enough in our ministry to write.

So keep the letters (i.e. e-mail) coming. We’ll answer whenever possible; but don’t expect us to write a book!

Blessings in all you are doing for the Lord—and for His people!

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Back in 1963, Henry Blamiers wrote a landmark book entitled, The Christian Mind, in which he encouraged the church to begin thinking. As a result, some took him seriously, and did so! The central thesis of that seminal work was that scholarship has taken the place that rightly belongs to thinking.

In summary, he argued that the “dearth of Christian thinking in the church is largely the result of an undue emphasis upon recording, commenting, and elucidating,” which constitute what he refers to as scholarship. Scholarship, he claimed, “. . . is not geared to production of thinkers. It is geared to their obliteration.” His claim is that the church is “rich” in scholars, but “poor” in thinkers. He grants that occasionally, very occasionally, a man may be both a first-rate scholar and a first-rate thinker.” But, as he says, this is a rarity. And he further asserts that “potential thinkers are being turned into mere scholars by the pressure of conformity . . .” If he is correct—and there is good reason to think that he is—what shall we make of the fact? Simply this—the church has a mammoth task: producing thinkers!

What makes this task so difficult? Blamiers says that the thinker is troublesome because he “challenges current prejudices,” because “the thinker is a nuisance . . . [people try] to keep him quiet, to restrict his influence . . . will try to pretend that he does not exist . . . [and try] to replace him with the scholar.” In doing so, however, Blamiers thinks that the church is in the process of destroying itself.

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Ed. Note—This is the final blog dealing with some of the criticisms of nouthetic counseling. Tomorrow we will post an important article by Dr. Adams that deals with this issue.

As we said at the beginning of this series, we are not surprised by the criticism we receive from those who are immersed in secular psychological systems, either from unbelievers or fellow believers who have embraced an integrational approach to counseling. However, in recent days criticism has risen from a crop of biblical counselors who would identify themselves as the “second generation.” By their own testimony they believe that because of their efforts the movement has “matured,” “grown beyond Adams,” “is more attuned to the suffering of counselees,” and is “more flexible” in its “pastoral method.”

Let me quickly say that it is not my goal here to simply return fire. Some of these men are my friends—they love their Lord and have a genuine desire to serve Him. Most of our readers would recognize them if I were to name them. These are things I would (and do) say to them personally when I have opportunity. But because they make their criticisms of nouthetic counseling (and of Jay personally) public (in writing and on the lecture circuit) we have decided (finally) to respond publicly.

First some context. Humanly speaking, these “second generation” men owe their training, their positions in ministry, and the platforms from which they speak to Dr. Adams. With one accord I believe they would acknowledge this. They are employed by ministries founded by Adams, teach in academic programs founded by Adams and his early coworkers, and are leaders of organizations founded by Adams. In public they often rise up and call him blessed for the work he did “in the early days of the movement.” But now, they believe, we must reevaluate what Adams has written and his approach to counseling. We must listen to the criticisms of our integrationist brothers and find ways to please them.

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Ed note: This article is the fourth in a series in which we are seeking to respond to a few of the criticisms of both nouthetic counseling and Dr. Adams personally. The series will conclude Thursday with an important new article by Dr. Adams.

We are never surprised when unbelieving secular psychologists attack nouthetic counseling. Nor are we surprised when Christian brothers who have embraced an integrationist approach to counseling are critical. While we are glad to interact with these brothers we do expect our views to be accurately and fairly represented in their criticism. We have little patience for those who would misrepresent us and build straw men in order to facilitate their arguments. Especially grievous are those who would persist with false accusations even after they have been demonstrated to be wrong. Today we will look at one example.

The Baker Encyclopedia of Psychology and Counseling (Baker Books, 1999.) is a huge reference work that is described by the endorsements on the cover as a “monumental work,” “a classic,” “an invaluable resource,” written by an “all-star cast of Christian psychologists” and “noted experts.” The article on nouthetic counseling was written by John D Carter and Donn W Peters (whose parents had the good sense to use the preferred spelling when naming him). Under the heading “evaluation” the authors find but one commendable aspect of nouthetic counseling, “They are zealous to return God and the Bible to positions of authority in the hearts and lives of people.” However they quickly qualify their praise by claiming that they and their fellow integrationists have the same goal and chide nouthetic counselors for “failing to see the validity in alternative approaches” (p 800).”

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