Sufficiency—Another Explicit Statement

Often biblical counselors who understand what Paul’s use of the word “noutheteo” means turn to 2 Timothy 3:15ff to prove that we have, in the Bible, all we might ever need to do effective counseling. They rightly point out the fact that it provides what it takes to carry a counselee through the four stage process of change mentioned there, to a place where he is able to live rightly in the future. Three times in that context, in various ways, the apostle says that the inspired Scriptures are sufficient to make the man of God adequate to deal with every difficulty that has to do with loving God and one’s neighbor. The passage should be so used.

In addition, another portion of the Bible frequently cited to provide the same thing is 2 Peter 1:3, where we are told that the Bible contains all that we need to find eternal life and live in a godly way. This, too, is a powerful testimony to Biblical sufficiency. If “all things necessary” are provided, what else could we possible wish for?

Yet, there is another passage, often omitted in such discussions, to which I want to call attention today. It is found in Hebrews where the writer tells us that God will “equip you with every good thing for doing His will, producing in us what pleases Him through Christ Jesus” (Hebrews 13:21).

That verse ought to be more frequently on the lips of those who contend for the sufficiency of Nouthetic counseling. Let’s take a second glance at it:

  1. The verse affirms that equipping necessary for doing God’s will can be found in Jesus Christ. The information and the know-how that it takes to counsel correctly is what Hebrews is referring to. It is precisely what a biblical counselor must have. And here, we are assured, he does—if and when he is willing to search it out. What an important fact that is!
  2. In addition, the verse states that “every good thing” for doing God’s will is available for the Christian counselor and counselee. That means in every case where there is a problem of loving God or one’s neighbor—the goal of all biblical counseling—what is needed is there for the taking. There is no excuse for claiming he doesn’t have all he needs, or for turning to non-biblical counseling for help.
  3. Along with the Scriptural information that He provides, we are told that God is at work using it to produce in those who need it those changes which please Him. It is important to help others, of course, but what biblical counseling, at its core, is all about is pleasing God. This happens whenever a counselor honors God by presenting the biblical way to help, and when a counselee accepts and follows it.

So You Wrote a Book

So, you wrote a book. Now what do you do? Will you self-publish it? It’s a lot easier to get a book into print and bound these days than it used to be. But it’s very difficult to market.

Should you try the publishers? Sure. But don’t necessarily expect them to jump at publishing it. Just because one publisher turns you down doesn’t necessarily mean the book is no good. Publishers may have many reasons for doing so. The same publisher, at another time may be looking for such a book—but not at the present. So, try another, and another, and another, and another, and another.

What next?

Best idea is to find someone known to a publisher to read and, hopefully, recommend it.

What then?

Self-publish a finite number of quantities. Today, there are places where you can publish a single copy. Apply for and place your intention to copyright symbol on it. Send them to publishers with your inquiry. For now, that’s the best I can do to help.

Are you a good writer? There is a glut of written material out there—much of which should never have been published. Will your book help people in a way that other books already published do not? Is your book exegetically sound? If you don’t know what that means, don’t publish it until you do, and can answer yes. Do you make a genuine contribution—or is this a vanity publication? Most important—do you honor God in the book?

Best wishes on your book. When you get it published, send me a free copy, please (and one to Donn as well).

Paul (or You) In Prison

In discussing problems with Christian counselees, we often find ourselves deeply involved in matters concerning the providence of God. People want to know “Why?” But it isn’t always possible to respond to that question in any specific way. If it is, fine; but that is the exception, not the rule.

So what do we say? Well, of course many different things—responses that fit each individual situation—but there are some principles (abstract as they may be) that people usually find helpful.

In referring to Paul’s imprisonment at Rome (Philippians 1) we show how God used it to convert soldiers as well as encourage others to go preach. As we open up the passage at some length, the following encouraging principles emerge:

  1. God is in your problem
  2. God is up to something in your problem
  3. God is up to something good

Whether or you are able to see all or even only part of what it is that He’s up to, you can rely on the fact because of Romans 8:28,29.

What is providence? It is the working out of God’s plan by God Himself. Unlike Deism, Christianity teaches that God plans His work,then works His plan. Deists believe that having created the world, He no longer is concerned with it. He wound up the clock, now it can run on its own. Rather, we believe He made and maintains the world. And that He personally does things in it—in particular, in people’s lives.

If you’re in some trouble today, reread those three facts, believer, and you should be encouraged by them—even if ‘right now you can’t see how God is at work in your problem. Some day—now or in eternity—you may understand fully. But it’s your task at the moment—to believe, and look forward to whatever outcome God may bring from it. In the long run, you may even be privileged to discover (as Paul did) what God was up to—and that you will see that it truly is good!

Things Matter

Many consider that the only things that matter are those that have earthly consequences. But in God’s plan of things, He created both the temporal and the eternal, the physical and the spiritual. Others who see this connection between the two have a different view of how things matter.

These two fundamental ideas comprise two various different philosophies which, when seriously adhered to as guides for thought and conduct, lead to two quite distinct ways of life.

That is why some fix their concerns upon the preservation of all that they can in this life. They have only one world, only one life to live. And they intend to make the most of it.

On the contrary, Christians have two worlds, both important, but one more important that the other. Indeed, it is thought by some that all the Christian cares about is the world to come. Pie in the sky when you die bye and bye, if you will. Not true. An informed Christian knows that he can begin slicing the pie right now! He sees both worlds as inseparably linked. What happens in the one affects what happens in the other.

This basic view of life for the Christian means that he is concerned about how he lives here, not merely how he will fare in the future. His activities, however, ought to reflect the fact that he has interests that are much broader than the one who is an earthling—confined in his thinking and living to the here and now. Contrary to those who look on the faith as restrictive, it actually enlarges those who live it biblically

It is something like a man who lives in America, but who knows that there is a Europe as well, longs to travel there, and is day by day preparing to travel there. Others spend their money and time on things that mean the most to them at the moment. He, on the other hand, is saving up for the trip, is reading up on the foreign country to which he will go, and is learning all he can about it before he leaves. He is having a whale of a time anticipating it. He’s having a good time of it. He may even spend time learning the language. While he is huddling over Rosetta Stone, others are out carousing—or simply having a good time doing things that won’t last. That have consequences only in this world of here and now. While they are engaged in temporal entertainments he is devouring the travel guides to the land across the sea.

So, because of the distinct view of life and death, things that we do here and now matter. They matter because the two worlds are immutably united. That which unites them, of course, is the cross of Christ.

On Writing

Because I have spent much of my life writing articles and books, it has been necessary to consider what good writing is like. While I am sure that I do not have all of the answers, I think I have a few. In this post, in a running outline form, I shall share some of my guiding principles with the hope that some of you will find them useful and be encouraged to put some of your own ideas into print.

Christian writing should be

I.  Biblical—but not academic.

  1. Writing that is informative, scholarly, and substantive,
  2. that uses the original languages and the best commentaries and helps,
  3. need not be dry as dust,
  4. using a stilted, abstract, passive, colorless style
  5. similar to that which is found in most Ph. D. dissertations.

But, instead, it can be,

II.  Interesting—but not shallow.

  1. Interest can be aroused over a variety of matters:
  2. stories, jokes, unusual experiences.
  3. But, good writing arouses interest from the subject matter itself
  4. by exposing the interest values that are inherent in it,
  5. by relating it significantly to the reader and
  6. by doing so in a style that at every point is appropriate to him and that grows out of these values.
  7. Such a style will have warmth and vividness, will stress active verbs, and will adopt the best colloquial form of the day.

Good Christian writing also will be

III. Practical—but more than a stress on “how to.”

  1. While “how to” and good methodology are essential,
  2. the writing must address itself to problems and issues
  3. and meet needs;
  4. in short, it must be motivated by a desire to help someone in some way
  5. and should, in fact, do so.

That is why it must be

IV.  Substantive—but clear and simple.

  1. It is hard work to strike the proper balance between substance and simplicity,
  2. but that is an essential factor.
  3. There is a large class of people who need to read substantive material but will do so only if they think that what they are reading isn’t.
  4. Because most academics refuse to write in a style that will reach them, their scholarship results in too little good.

When necessary, Christian writing must be

V.  Polemical—but not personal.

  1. It should attack faulty positions, but not people.
  2. However, a writer should never smash a window unless he has another, better one to replace it; negative writing, calculated only to tear down or root up, is a blight.
  3. The Christian writer, therefore, must also plant and build.
  4. But there must be a zeal for truth, coupled with boldness; people are tired of pussyfooting.

And, finally, conservative Christian writing should be

VI.  Innovative—but for a purpose.

  1. It must never contain innovation for its own sake.
  2. Rather, innovation must be used to clarify, freshen, and strengthen old truths,
  3. and it is important to realize that in many things the most radically innovative step of all is to be more biblical.

A Systematic Theology of Counseling

Part Three in a series

God’s Word comes to us as poetry and narrative, proverbs and prose, metaphors, parables, prophecy, letters, edicts, law, and so much more. Is it not given to us in dictionary form enabling us to look up subjects in an index and learn what God says about a specific subject. Because of this, our forefathers in the faith have labored to organize biblical data in a systematic way. We refer to these efforts as “Systematic Theology” and the study of Systematic Theology has produced hundreds of systems of theology over the millennia since these efforts began.

Most of these systems of theology have been given names. Sometimes these names are descriptive of the conclusions of the system—Unitarian, Postmillennial. Often they are named for the originator or key theologian of the system—Calvinism, Arminian, Lutheran, Wesleyan, Pelagian.

Even subdivisions of these systems have identifying names. Under eschatology, we have Premillennialism, Postmillennialism, and Amillennialism. In Ecclesiology, we have Presbyterian, Congregational, and Episcopal forms of church government. Even the order of salvation has subdivisions—Supralapsarianism, Sublapsarianism, Infralapsarianism, etc.

In the area of counseling, the secular world has been devising and debating systems for more than a century. For many years three main systems held sway—Freudian, Rogerian, and Behaviorism. Each had a plethora of subdivisions and spinoffs. Today, there are hundreds of these systems, including systems that seek to integrate a secular system of counseling with a theological system.

Beginning in the early 1960s, an accomplished theologian, Greek scholar, and Bible exegete launched a personal study of the popular secular systems of counseling and labored to understand how any one of them could integrate with what he believed would be a faithful system of theology. After pouring over scores of psychological textbooks, and spending an entire summer traveling with a former president of the American Psychological Association, he concluded such integration was a hopeless task. Once he came to that conclusion, he was able to free himself from the rubble and clutter of these secular systems and focus on building a thoroughly biblical counseling system. He formed the Christian Counseling and Educational Foundation to serve as a kind of laboratory in which he and his students could do counseling and study what the Scriptures taught about the various problems counselees presented to them.

By 1970 he was ready to publish his first book detailing his conclusions, and with Competent to Counsel, began to build a system of counseling that would be constructed only of materials he found in the Bible. Before he could build, however, he had to do for his reader what he had done himself. He had to clear away the ruins of the shoddily constructed systems that had gone before and prepare a level building site. In order to do the work of site preparation, one has to use a bulldozer. Shovels and rakes will not do. In Competent to Counsel, Jay Adams took a bulldozer to the failed secular systems that many Christians were trying to use along with their Bibles.

The results were predictable. Those who were still living in those dilapidated structures railed against Adams and his system. He had pushed their systems aside and warned others not to take shelter under their roofs. Those structures were built with inferior materials and would collapse and injure those who abode there. But countless pastors and other believers rose up and called him blessed for providing a sturdy new system built on a solid foundation.

Competent to Counsel was only the beginning. In it, Adams cleared a building site and poured a solid foundation—he told us what needed to be done. In his next book, The Christian Counselor’s Manual, he showed us how. The Manual was a practical volume that examined methodology, explored specific counseling problems, explained how and why to assign homework, promoted careful data gathering and listening, and led the counselor through the counseling process—explaining what the Scriptures taught about each matter.

But Adams was still not done building his system. His next volume dealt with theology. Adams believed every counseling problem was, at its core, a theological problem. Good counseling could only rise from good theology. More Than Redemption, a Theology of Christian Counseling was his explanation of the theological underpinnings of his counseling system.

One more book rounded out his seminal works explaining Nouthetic Counseling, How to Help People Change. Since change is the goal of every counseling endeavor, it was vital that the Nouthetic counselor understand God’s change process.

Nouthetic counseling is a counseling system. It is NOT built around one Greek word, but rather, on the entire canon of Scripture. It is Jay Adams’ attempt to systematize what the Scriptures say about counseling. Listen to Adams’ explanation in 1976:

I prefer the words “biblical” or “Christian” but reluctantly I have used the word “nouthetic” . . . simply as a convenience by which the biblical system of counseling that has been developed in such books as Competent to Counsel and The Christian Counselor’s Manual might be identified most easily.

In the first article of our current series, I demonstrated that using the term “biblical” to describe the kind of counseling we do has become confusing and requires further clarification. By it, many mean simply that they use the Bible somehow, somewhere in the counseling process. I believe the term “Nouthetic” brings clarity to the conversation about counseling. It is a term that has boundaries. The seminal textbooks written by Dr. Adams fence it in. It explains exactly what we believe the Bible says about counseling issues, not simply that we believe it is good to use the Bible.

Ah, but for some reason, there are some readers who chafe at the word. You may have heard, read, or learned about nouthetic counseling from someone who lives in one of the structures Adams has demolished. Imagine you had spent your academic career, and many thousands of dollars, learning secular counseling systems. Your financial livelihood rose from your teaching or practice using those systems, and your standing in society or your own sense of “self-esteem” rose from the books you have written or the lectures you had delivered promoting those systems. Then imagine someone comes along and not only challenges the validity of those systems, but insists that the systems you promote inflict harm rather than good on those you seek to help.

How would you be expected to respond? You would be left with few options. You could repent, disavow what you had been teaching and practicing, and instead seek honest work. You could try to refute this person who says such things about your system, but since you are seeking to refute what is biblical you would quickly find yourself trying to refute the irrefutable. Or, you could attack the messenger, seek to discredit him, complain about his tone, his friends, his scholarship, or even his beard.

If you object to Nouthetic counseling but you have not read these four foundational books by Dr. Adams—shame on you! J. Gresham Machen once wrote:

It is usually considered good practice to examine a thing for one’s self before echoing the vulgar ridicule of it.[1]

If you have read these books and you find them objectionable, you should stand ready to explain exactly what Adams writes that is off putting. Do you object to the idea of the sufficiency of the Scriptures? How about the doctrine of progressive sanctification? The authority of the Scriptures? Is Adams wrong about gathering good data, listening carefully to counselees, assigning homework, insisting that counselees obey God’s Word, or that sin must be put off and replaced with God’s solution? Maybe you think Dr. Adams has mishandled the Word in some way. Is his exegesis of a key passage faulty? Which one?

Remember, Nouthetic counseling is a system of counseling. One does not have to agree with everything Jay Adams believes to embrace his counseling system. I certainly don’t. I am still trying to bring him around on the subject of baptism. If you believe Adams has some personal character flaw that disqualifies his system, please email me with the details. I will take any valid concern to him and nouthetically confront him about it.

In an article I cited in the first of this series, Drs. Babler and Johnson wrote:

Recently biblical counseling has been besieged by many voices that minimize or even attempt to redefine [the historical distinctions of biblical counseling].  We suggest it is time to return to basics.

Nouthetic counseling embodies those basics. That is why we, at Mid-America Baptist Theological Seminary and the Institute for Nouthetic Studies, still boldly and unashamedly call ourselves Nouthetic counselors. Perhaps you should too.

[1] Christianity and Liberalism, p.62.

A “Nouthetic” Ministry

Part Two in a series

On January 15, 1968, a 38 year old seminary professor took his turn addressing the students in the chapel service at Westminster Theological Seminary. While he was primarily a homiletics professor, he had been researching what the Scriptures taught about the pastoral ministry of counseling. He was especially interested in a word the Apostle Paul used to describe his ministry, and this cold winter morning in Philadelphia presented him with his first opportunity to present what he had been learning.

The people Paul ministered to, like the people to whom these students would minister, struggled with problems and sinful lifestyles. Paul used this word, “noutheteo,” to describe the kind of ministry he had to help them with these problems. It was not a common New Testament word, and only Paul used it. While it is often translated “admonish” or “warn,” neither of these English words adequately communicated Paul’s idea.

Jay Adams unpacked the word for the students that day and concluded by urging students to emulate Paul by having a “nouthetic” ministry in the churches they would be leading. Adams coined the word “nouthetic” that day, and in the years to come referred to the counseling system he was building by his new term.

Biblical counselors need to understand this word, stand ready to explain what it means, and combat the misinformation, straw men, and scurrilous canards that critics have invented. First, however, it is necessary to separate the Greek word Paul used (noutheteo) from the English word (nouthetic) coined by Adams.

The Greek word “noutheteo” is a compound word built by bringing together the Greek words “nous” (mind) and “tithime” (put, place, lay). It is at this point many interpreters take a wrong turn. Compound words are not always the sum of their parts—in Greek or in English. Paul does not use the term to mean “to place or lay upon the mind” as well-meaning counselors sometimes teach. A “butterfly” is not a fly that landed in the butter dish. A “turnkey” operation is not a description of how a lock works. It is usage that determines meaning, both in English and in Greek. To understand the Greek word “noutheteo” it is necessary to examine how Paul uses the word, not simply do a word study.

Paul uses the verb form eight times in the New Testament. From these uses, we can identify three primary components to the word as Paul used it. First, there is the element of confrontation, verbal confrontation. Does that trouble you? Perhaps our word “confrontation” hits your ear as something harsh or unpleasant. It shouldn’t. Paul saw it as a necessary function of the pastor. He did it with Peter (Galatians 2), Nathan did it with David, Jesus did it with Nicodemus. Paul saw it as a helpful thing, a necessary part his ministry. Our English word “appeal” may say it better if “confrontation” is off putting to you, but the word “appeal” implies an option. Paul’s word was directive. He did not use it when forwarding his opinions or preferences. He counseled people to obey God.

The second element is concern. He did not confront his people in order to lord it over them. His heart yearned over them and his desire was for their good. In Acts 20 it was something he did “with tears.” In 2 Thessalonians it was to be done “as a brother.” In 1 Corinthians Paul had to write pointedly and frankly about some difficult issues, issues in which the Corinthian believers were sinning or not resolving. But he assured them in 4:14 that his goal was not “to shame you, but to counsel (noutheteo) you as my dear children.”

Third, there is the goal of bringing about change in those to whom Paul ministered. In Galatians 1:28 it was what Paul did to “present every man complete in Christ.” In Ephesians 6:4 it is what fathers do with their children to bring them to maturity.

As Adams concluded his remarks in 1968, he urged his listeners to do good for their people. That means they must emulate the kind of “noutheteo” that characterized Paul’s ministry. Or as Paul said in Romans 15:14, they should desire God’s best for their people (be “filled with all goodness”), study diligently in Seminary (be “filled with all knowledge”), so they will be “competent to counsel.” God called on them to prepare to have a “nouthetic” ministry.

What Exactly is a “Biblical” Counselor?

Part One of a series

A Baptist and a Presbyterian walk into a bar—a coffee bar, of course. Both men are local pastors who meet regularly to encourage each other, pray, and discuss theology. As they are exchanging views on some abstruse point of Calvinism, they spot another local pastor across the room and motion for him to join them. As he takes a seat at the table, the Presbyterian explains that they have been discussing Calvinism.

“Oh,” the third pastor responds, “I wouldn’t know anything about that. You see, I don’t follow any man-made system of theology. I am a Biblicist—I just believe my Bible.”

Now, after reading the first sentence of my little story, you may have expected it to end with a punch line. While I did not intend for it to be a joke, perhaps you did chuckle a bit because you recognize it as a common conversation. You probably know a Pastor number three.

Pastor three’s response has several advantages. First, he can use it with the satisfaction that amid the controversy and back and forth of the conversation, his view is correct. It is unassailable.

Second, he does not risk offending anyone. Every party to the conversation wants the same thing—to be biblical.

Third, and perhaps most importantly, it saves him the hard work of thinking deeply about important theological issues and wrestling his conclusions about what the Bible teaches into a coherent theological system.

Currently, many in the biblical counseling movement are having a similar discussion about the term “biblical.” Every conservative Christian who is involved in counseling wants to be biblical, and each believes what he is doing and what he believes about counseling IS biblical—otherwise he would not be doing it. Across the entire spectrum, from the most aggressive integrationist to the hard shell fundamentalist, all are convinced his approach is biblical. So, like the pastor in my little scenario, counselors who use the term “biblical” to define the kind of counseling they do, end up just being nebulous.

Several months ago Heath Lambert published a document he entitled 95 Theses for an Authentically Christian Commitment to Counseling. While his focus was not on the term “biblical”, he addressed the core problem using the phrase “authentically Christian” instead. Obviously, from the title, you can see it was an attempt to capitalize on the 500 year anniversary of Luther’s famous document. To demonstrate how obtuse I can be, after a quick perusal of Lambert’s article I set it aside thinking it contained nothing controversial. There was nothing a biblical counselor would disagree with here, I concluded.

I was wrong. A number of bloggers took Lambert to task over several of his “theses.” ACBC, the organization Lambert leads, published several responses to Lambert’s critics. Lambert even hosted a live podcast in which he responded to some of his critics. Rehearsing and analyzing those issues is not the point of my blog today. Only that Lambert’s article, and the blowback from it, demonstrates there is no consensus in Christian counseling circles as to what it means to be “biblical” (or as Lambert put it, “authentically Christian”).

Our friends, John Babler and Dale Johnson who teach at Southwestern Baptist Theological Seminary in Texas, wrote one of those articles published by ACBC. Their title was Issues in Biblical Counseling: Addressing the Elephant in the Room.

We would argue that for a number of years there has been an elephant in the room in the field of biblical counseling. There has been hesitancy to address the elephant, but some discussion is beginning to occur. The elephant we refer to is the question of what it means to be a biblical counselor. Professions and various organizations protect the identity of their movements by defining criteria that one must meet to be considered a part of that profession or organization.  We believe that the historical distinctions that have marked biblical counseling are under attack.

Since Jay Adams first published his book Competent to Counsel in 1970 and the contemporary biblical counseling movement began, several core distinctions have marked biblical counseling. We suggest that those core distinctions include the sufficiency and superiority of Scripture, the importance of speaking the truth in love, comforting the suffering, the necessity of calling people to repentance when sin is present, and the reality behind a God-centered anthropology that recognizes personal responsibility for sinful behaviors, words, and thoughts.  Recently biblical counseling has been besieged by many voices that minimize or even attempt to redefine these historical distinctions.  We suggest it is time to return to basics.

Babler and Johnson are exactly correct and their article is must reading for everyone interested in this discussion.

Recently, the biblical counseling faculty at The Master’s University launched a new Journal they have entitled The Journal of Biblical Soul Care. If their journal lives up to the goals they have set out for it, it will be an important addition to the literature of the biblical counseling movement. In the introductory article, Greg Gifford, the Journal’s Managing Editor, pointed out the “ambiguity of the term Biblical Counseling.”

The current climate of biblical counseling leaves the term biblical counseling somewhat ambiguous. There is inevitable ambiguity as to what one actually means when they use the term, especially in light of the rapid growth of the biblical counseling movement and increasing world-wide participation in biblical counseling. It is important to note that the editors affirm and employ the term biblical counseling in our ministry of teaching but that —like any term —we also recognize the natural limitations that this term possesses. Limitations like what exactly is the scope of the Bible in the counseling process; how is the Bible employed in the counseling process; or what is the approach one takes to the Bible when counseling from it. In a very real sense we can be a biblical counselor and integrate secular psychologies if by biblical counselor we mean that we incorporate the Bible into our counseling. This ambiguity necessitates greater clarity and we, the editorial team, sense that.

While Gifford has correctly identified the problem, I am not sure he has found a solution by substituting the equally nebulous term “Soul Care.”[1]

“OK Arms,” you may be thinking, “anyone can identify problems. Do you have any solutions to offer?”

Ah, indeed I do, but you are probably not going to like it. You see, we already have a way to describe exactly the kind of counseling that Lambert, Babler and Johnson, and Gifford describe in their articles. It is an unambiguous term that, while at the same time describing what truly biblical counseling looks like, is a term every integrationist will reject. That term is NOUTHETIC.

No wait; do not dismiss me out of hand. I know I may have just lost some readers. Eyes are being rolled, patronizing sighs are being heaved. Stay with me. The term “nouthetic” has boarders—there are fences around it. It is not elastic or malleable. When one identifies as a nouthetic counselor there is no ambiguity about what he is.

“But come on Arms, the organization Adams founded 40 years ago recently rejected the term ‘nouthetic’ in favor of the term ‘biblical’ because ‘nouthetic’ was deemed to be confusing while ‘biblical’ brought clarity.”

Ah, but does the term “clarity” describe what we have today? Would we be publishing articles, blogs, and podcasts explaining what we mean by the term “biblical” if we had achieved “clarity” with the name change? Do not let the irony of our current situation escape you. Listen to what one especially prescient and insightful blogger wrote four years ago when this name change was proposed:

Regardless of how heavy a lift it may seem for some to explain positively what we mean by “nouthetic” counseling, it is a far lighter load than explaining negatively what we are NOT when we use the term “biblical.” With this change, it will become necessary to clarify that we are NOT like the scores of others who use the term “biblical” promiscuously. That will be true, of course, only if we really are different and want to be seen as different.

“Alright Arms, while I am not ready yet to embrace your solution, you may have a point. But still, you have not sufficiently made your case. How does the term “nouthetic” solve anything? What exactly does it mean and how does it bring more clarity than other terms?”

Thanks for asking. If you will promise to check back, we will seek to make our case in the next exciting episode of our little blog.

 

[1] Integrationists have used the term “Soul Care” for many years. Eric Johnson employs it in the title of his two mammoth, yet murky, volumes explaining his approach to counseling.

Egypt–A Perennial Problem

Again, and again, the people of God turned to Egypt for help instead of turning to God. The problem still occurs. Of course, in this article I’m not speaking of physical Egypt, but of all that Egypt came to represent.  Physical Egypt is the type of all that one trusts rather than God.

So, what does the Bible say about Egypt? Here is but one of many passages in which God explains what happens whenever His people turn to Egypt:

When Israel grasped you by the hand, you splintered, tearing all their shoulders; when they leaned on you, you shattered and made all their hips unsteady.     (Ezekiel 29:7).

Christian, are you leaning on a splintering reed rather than the rock-solid One Who saved you? If so, is your shoulder beginning to hurt?

Are you putting your trust in some modern “Egypt” of your own making rather than the unshakable, sturdy Creator and Sustainer of the universe? Foolish, if you are—and do you find yourself beginning to limp?

Staffs made of flimsy reed cannot help. Turn from them and back to the one and only unfailing support—the God Who made you!

An Observation, and a Wise Example

Somebody you’d like to “tell off?” You think he needs a piece of your mind—a good talking to? Think twice; but first, read the following:

When there are many words, sin is unavoidable.
Proverbs 10:19

Most of Proverbs is filled with wise observations given in FYI form (as in this one).  That is to say, they are not in the form of commands, but of information that a wise person, wishing to be wiser, will pay attention to. He will apply them as he sees need to do so.

These proverbs don’t promise anything when setting forth truth in this form—they merely tell you what is happening (generally) in God’s world—in relation to Him and others. The wise will wisely apply what he learns from such observations.

The proverb that you are examining is plain enough—but don’t stop with it. Instead, use the understanding that we have reached about many of the Proverbs from chapter 10 on, and begin to learn how to live wisely as a result.