Miserable Counselors?

God's Healing for Life's Losses:

Post 2: Miserable Counselors?

For far too long some biblical counselors have highlighted confronting the sinning, but minimized comforting the suffering. But if we are to rightly call ourselves biblical counselors, then we must address what the Bible addresses. And suffering is everywhere in the Bible from Genesis 3 to Revelation 19.

Frank Lake explains the implications of the Bible’s emphasis on suffering and sin.

“The maladies of the human spirit in its deprivations and in its depravity are matters of common pastoral concern.”

True pastoral/biblical counseling not only studies depravity—the sins we have committed, it also must examine deprivation—the evils we have suffered.

When we talk about sin and not suffering, then we become like Job’s counselors, who Job labeled “miserable comforters.” They mistakenly called his suffering “sin” and cruelly claimed that he was suffering because of personal sin.

The World, More Compassionate Than the Church!?

Oddly, the world at times seems more compassionate than the church!

While we in the church have been like Job’s miserable counselors, the world has at least tried to address human suffering. Unfortunately, their approach is incomplete and inaccurate.

Students of human grief have developed various models that track typical grief responses. However, their models fail to assess whether these responses correspond to God’s process for hurting and hoping.

Without getting too technical, we must understand something about research in a fallen world. At best, it describes what typically does occurs. It cannot and should not, with assurance and authority, prescribe what should occur. Their attempts to understand the human nature are thwarted by the fallenness of our nature and of our world.

DABDA (The Acrostic of the World’s Five-Stages of Grieving)

The best known approach is that of Swiss-born psychiatrist Elisabeth Kubler-Ross. In her book On Death and Dying, she popularized a five-stage model of grieving based upon her research into how terminally ill persons respond to the news of their terminal illness. Her five stages, which have since been used to describe all grief responses, are:

Denial: This is the shock reaction. “It can’t be true.” “No, not me.” We refuse to believe what happened.

Anger: Resentment grows. “Why me?” “Why my child?” “This isn’t fair!” We direct blame toward God, others, and ourselves. We feel agitated, moody, on edge.

Bargaining: We try to make a deal, insisting that things be the way they used to be. “God, if you heal my little girl, I’ll never drink again.” “If I’m very good, then God might relent and be very good to me.” We call a temporary truce with God.

Depression: Now we say, “Yes, me.” The courage to admit our loss brings sadness (which can be healthy mourning and grieving) and hopelessness (which is unhealthy mourning and grieving).

Acceptance: Now we face our loss calmly. It’s a time of silent reflection and regrouping. “Life has to go on. How? What do I do now?” With one’s own impending death, it’s a time of quiet contemplation almost void of feelings. Sometimes it includes contentment, other times despair.

These various stages in the grief process claim to record what does typically occur. They do not attempt to assess if this is what is best to occur, or if it is God’s process for hurting and hoping.

Is it God’s process?

Return tomorrow to learn the rest of the story…