Biblical Counseling

Read Part 1, Part 2, and Part 3.

The greatest advantage of the Nouthetic approach is that it truly attempts to exalt the sufficiency of Scripture. Further, it rejects mainstream, integrated, and Christian psychology. However, there are some significant disadvantages: Nouthetic is imbalanced, in that all counseling is considered to be admonishment; it is very behavioristic and sin focused; it abandons the discipline of psychology altogether; it is rooted in the B+t of contemporary Reformed or Covenant theology. Each of these concerns is significant enough to warrant discussion here.

Problem #1: Admonishment ≠ All Counseling

In a Venn diagram illustrating this assertion, the two circles would be completely overlapping (Diagram A.), but this doesn’t square with the Biblical data. There are eleven NT instances of νουθετέω/νουθεσία. Five are descriptive.¹⁰⁶ Six of these instances are prescriptive,¹⁰⁷ and in several of these νουθετέω/νουθεσία is considered with other verbs, so there is no exegetical warrant for asserting that all counseling is simply nouthetic.

Read Part 1 and Part 2.

Case Study: Applications of Extra-Biblical Resources in Psychology and Counseling

Paul encourages transformative learning in several contexts in 1 Thessalonians. In 2:11-12 he describes “exhorting (parakalountes), encouraging (paramuthoumenoi), and imploring (marturomenoi)” believers to walk appropriately. These three are modes of communication for facilitating transformation through mental processes that effect the spirit, engage the will, and are manifested in conduct—the believer’s walk. In 5:14-15 Paul exhorts (parakaloumen)⁸⁰ believers to engage with one another in several particular ways: admonish (noutheteite) the unruly, encourage (paramutheisthe) the fainthearted, help (antechesthe) the weak, be patient (makrothumeite) with all, see (orate) that no one repays evil for evil, and pursue (diokete) good for one another and for all.

Read Part 1.

Extra-Biblical Material in Transformative Teaching and Learning

Paul describes transformation as a process occurring in the life of all believers (even the immature Corinthians).⁵⁵ He prescribes that the believer be active in this process of transformation through the renewing of the mind.⁵⁶ Transformative learning, from Paul’s description and prescription, would simply be the renewing of the mind, and would not be merely a mental thing, but also one that involves the spirit.⁵⁷ It would involve putting aside the old man, with respect to its manner of conduct,⁵⁸ and putting on the new man,⁵⁹ which is designed for good conduct.⁶⁰ For Paul, then, transformation involves a mental process that effects the spirit, engages the will, and is manifested in conduct. This transformative renewal is designed to be a practical outworking of the position reality of what was accomplished by the Holy Spirit in believers at the completed work of their positional salvation (justification).⁶¹