Christ-Esteem

Who I Am To Christ, Part One--Christ-Esteem

Christ-Esteem: The world talks about “self-esteem.” But God’s Word teaches us about “Christ-esteem”—how God views us, sees us, accepts us, and loves us through Christ. Knowing how God relates to us because of our relationship to Christ is vital to glorifying God, defeating the lies of Satan, and ministering powerfully.

As you read the following summaries:

*Meditate on the verses and on the truth they share about you.

*Reject the lies of Satan about how God views you.

*Thank God for who you are to Christ.

*Select one verse/truth per day and specifically apply it to your life and relationships.

My Relationship to God through Christ

Matthew 6:26—I am are very valuable to Christ.

Matthew 9:2; Mark 2:5—I am God’s forgiven son/daughter.

Matthew 9:36-38—I am the Good Shepherd’s shepherded sheep.

Matthew 10:31; Luke 12:7—I am of great worth to God.

Matthew 12:12—I am of much value to Christ.

Matthew 18:10-14—I am God’s precious, protected little one.

Mark 3:34-35—I am Christ’s brother or sister.

Luke 6:35—I am a son or daughter of the Most High God.

Luke 12:4—I am Christ’s friend.

Luke 20:36; John 1:12; Romans 8:14-17; 1 John 3:2—I am a child of God.

John 1:13—I am a child born of God.

John 3:6—I am born of the Spirit.

John 3:16—I am so loved by Father that He gave His only begotten Son to die for me so that I could live with Him forever.

John 8:35—I am God’s forever son/daughter.

John 10:28-30—I am eternally secure in God’s holy love.

John 13:33—God says of me, “You are my child.”

John 15:5—I am a branch abiding in Christ the Vine.

John 15:9—Jesus says of me, “As My Father has loved Me, so I have loved you.”

John 15:14—Jesus says to me, “You are my friend.”

John 15:15—Jesus says to me, “I no longer call you servant, but friend.”

John 16:27—Jesus whispers to me, “The Father Himself loves you.”

John 17:23—Jesus says of me, “The Father loves you as He loves me.”

Note: Excerpted from Soul Physicians: http://bit.ly/7vaE

New Creation in Christ

Who I Am In Christ, Part Five

Note: Knowing our identity in Christ is vital to glorifying God, defeating the lies of Satan, and ministering powerfully. As you read the following summaries:

*Meditate on the associated verses and on the truth they share about you.

*Reject the lies of Satan about your identity.

*Thank God for who you are in Christ.

*Select one verse/truth per day and specifically apply it to your life and relationships.

My Identity in Christ

1 Corinthians 1:2—I am sanctified in Christ Jesus.

1 Corinthians 1:2; Ephesians 5:26; Colossians 3:12—I am holy in Christ.

1 Corinthians 1:8—I am blameless in Christ.

1 Corinthians 1:30—I am wise in Christ.

1 Corinthians 1:30—I am holiness to God in Christ.

1 Corinthians 2:16—I have the mind of Christ.

1 Corinthians 3:9—I am God’s fellow worker.

1 Corinthians 3:9—I am God’s field.

1 Corinthians 3:9—I am God’s building.

1 Corinthians 3:16-17; 2 Corinthians 6:16—I am God’s sacred temple.

1 Corinthians 6:11—I am washed in Christ.

1 Corinthians 6:19—I am the temple of the Holy Spirit.

1 Corinthians 6:20—I have been bought and redeemed with a price.

2 Corinthians 2:14—Christ always leads me in a triumphal victory march.

2 Corinthians 3:6—I am a competent minister of the new covenant in Christ.

2 Corinthians 3:10—In Christ I have surpassing, lasting glory.

2 Corinthians 3:18—I am a growing reflection of the Lord’s glory.

2 Corinthians 3:18—I am increasingly being transformed into Christ’s likeness.

2 Corinthians 4:16—I am being renewed inwardly day by day in Christ.

2 Corinthians 5:17—I am a new creation in Christ.

2 Corinthians 5:18—I am a minister of reconciliation.

2 Corinthians 5:20—I am Christ’s ambassador.

2 Corinthians 5:21—I have the righteousness of God in Christ.

2 Corinthians 8:9—I am spiritually rich in Christ.

2 Corinthians 11:2—I am Christ’s spiritually pure virgin.

Galatians 1:4—I have been rescued from this present evil age.

Galatians 2:20—I am crucified with Christ.

Galatians 3:13-14—I am redeemed from the curse.

Note: Excerpted from Soul Physicians: http://tinyurl.com/d8grf6

The Best of Web Sites for Christianity and the News

Kellemen’s Christian The Best Of Guide
The Best of Web Sites for Christianity and the News

Kellemen’s Christian The Best of Guide: Making your life easier by finding, summarizing, evaluating, and posting the best resources on a wide variety of topics from a Christian perspective.

The Best of Web Sites for Christianity and the News

*Everyday Christian: http://www.everydaychristian.com

Everyday Christian doesn’t just tell you about “Christianity in the news.” It gives you a Christian perspective on whatever is in the news. Solid writing by a growing team of experienced journalists who are committed a Christian worldview.

*Christianity Today: http://www.christianitytoday.com/ct/

This is the online site for the venerable Evangelical Christian magazine. Tons of links to topics of importance to Evangelical Christians.

*Belief Net Christianity: http:www.beliefnet.com/Faiths/Christianity/index.aspx

Belief Net itself is not focused on the Christian faith alone. However, their Christianity link highlights news relevant to Christians. Their focus is very broadly Christian—be discerning.

*Examiner: Evangelical: http://tinyurl.com/l3buz6

The Examiner is like a growing number of sites with national and local news—something of a USA Today online. The Evangelical page highlights news of interest to Evangelical Christians from an Evangelical perspective.

*Life News: http://www.lifenews.com

Life News is a pro-life online site with news related to the sanctity of human life—political, religious, and philosophical.

*Washington Post: God in Government: http://tinyurl.com/nrl9jm

The God in Government section/blog of the Washington Post examines religion’s impact on politics. Co-written by Jacqueline L. Salmon and Michelle Boorstein, their slant is not necessarily Evangelical per se, but they do keep you abreast of religion and politics in the news.

*About.com Christianity: http://christianity.about.com/

Like The Examiner, About is a leading online news source on scores of topics. Their Christianity topic provides a boatload of links to news relevant to believers.

Important Stuff

*Your Guide: Bob Kellemen, Ph.D., LCPC, is the Founder and CEO of RPM Ministries (www.rpmministries.org) through which he writes, speaks, and consults to equip God’s people to change lives with Christ’s changeless truth. He blogs daily at http://rpmministries.blogspot.com.

*My Necessary Disclaimer: Of course, I don’t endorse everything in every article, book, or link that you’ll find in Kellemen’s Christian The Best of Guide. I report, you decide.

*Your Suggestions Are Welcomed: Feel free to post comments and/or send emails (rpm.ministries@gmail.com) about resources that you think deserve attention in various categories covered in Kellemen’s Christian The Best of Guide.

Alive with Christ

Who I Am In Christ, Part Four

Note: Knowing our identity in Christ is vital to glorifying God, defeating the lies of Satan, and ministering powerfully. As you read the following summaries:

*Meditate on the associated verses and on the truth they share about you.

*Reject the lies of Satan about your identity.

*Thank God for who you are in Christ.

*Select one verse/truth per day and specifically apply it to your life and relationships.

My Identity in Christ

Romans 6:8—I live with Christ.

Romans 6:11—I am dead to sin.

Romans 6:11—I am alive to God.

Romans 6:13—I have been brought from spiritual death to spiritual life.

Romans 6:14—Sin shall not be my master.

Romans 6:14—I am not under law, but under grace.

Romans 6:18, 22—I have been set free from sin.

Romans 6:19—I am a slave to righteousness, righteousness masters my being.

Romans 6:22—I am a slave to God.

Romans 7:4—I have died to the law.

Romans 7:6—I serve Christ in the new way of the Spirit.

Romans 7:22—My inner being delights in God’s law—His holy standards.

Romans 7:25—In my innermost mind, I am a slave to God’s law.

Romans 8:1—I will never suffer condemnation because I am in Christ.

Romans 8:2—I am set free from the law of sin and death in Christ.

Romans 8:4—I have met the righteous requirements of the law in Christ.

Romans 8:5—My mindset is on spiritual affections and passions.

Romans 8:9—I am not controlled by the flesh, but I am controlled by the Spirit.

Romans 8:29—I am predestined to be conformed to the image of the Son.

Romans 8:37—I am more than a conqueror in Christ.

Romans 9:23—I have been prepared in advance by God to be glorious.

Romans 10:9, 10, 13—I am saved in Christ.

Romans 15:14—I am full of goodness in Christ.

Romans 15:14—I am complete in knowledge in Christ.

Romans 15:14—I am competent to disciple others in Christ.

Romans 15:16—I am sanctified by the Holy Spirit.

Romans 15:16—I am acceptable to God in Christ.

Note: Excerpted from Soul Physicians: http://tinyurl.com/d8grf6

My Identity in Christ, Part 3

Who I Am In Christ, Part Three

Note: Knowing our identity in Christ is vital to glorifying God, defeating the lies of Satan, and ministering powerfully. As you read the following summaries:

*Meditate on the associated verses and on the truth they share about you.

*Reject the lies of Satan about your identity.

*Thank God for who you are in Christ.

*Select one verse/truth per day and specifically apply it to your life and relationships.

My Identity in Christ

Romans 3:21-26; 4:3, 5, 6, 9, 22, 23, 24; 5:17, 19; 1 Corinthians 1:30; 2 Corinthians 3:9—I have been credited with Christ’s righteousness.

Romans 5:17—I am a recipient of God’s abundant provision of grace.

Romans 5:18—I have new life in Christ.

Romans 6:2—I am dead to sin.

Romans 6:3—I am baptized into Christ’s death.

Romans 6:4—I am buried with Christ in His death to and over sin.

Romans 6:4—I have been raised to new life in Christ.

Romans 6:5—I am united with Christ in His resurrection.

Romans 6:6—My old self is crucified with Christ.

Romans 6:6—My body of sin has been done away with.

Romans 6:6—I am no longer sin’s slave.

Romans 6:7—I have been freed from sin in Christ.

Romans 6:8—I died with Christ to sin.

Note: Excerpted from Soul Physicians: http://tinyurl.com/d8grf6

Be a New Year MVP for Christ!

Be a New Year MVP for Christ!

Almost everyone is at least tempted to make some sort of New Year's resolution every January 1. Unfortunately, studies show what a meager percentage of us follow through.

I find that our resolutions are too small--too focused on now and not focused enough on the big picture of our life.

What we need is the bigger picture of God's calling in our life. For years I have taught students, pastors, counselors, and lay people a process of developing a personal and ministry MVP-C Statement. Briefly, here's how we might apply this concept to our New Year's resolution.

M Is for Mission

The "M" in an MVP-C Statement is for your mission from God. We must base our mission on clear biblical directives. A mission statement clearly defines what God's Word says about how I fulfill my calling from God.

So . . . whatever your January 1 resolution is . . . have you backed it with the Word? Put another way, Does God have your back? Go back to your resolution and put meat on it by examining and applying specific biblical principles related to your resolution.

V Is for Vision

The "V" in an MVP-C Statement is for your unique God-given vision or dream. It is your DNA or finger-print. It is the way God designed you to fulfill your mission differently from anyone else on the planet.

As an example, my calling and mission from God is to write, speak, and consult about biblical counseling and spiritual direction. Now other people do the same. But what is the DNA of "my way" of doing so? After much prayerful pondering, I now state my vision as: writing, speaking, and consulting about comprehensive, compassioante, and culturally-informed biblical counseling and spiritual formation that equips others to change lives with Christ's changeless truth.

So . . . as you reflect on your 2009 resolution . . . have you sought God's unique design for how you will fulfill it this year. He has fearfully and wonderfully made you. In what special and specific way will you fulfill God's dream for your life in 09?

P is for Passion

The "P" in an MVP-C Statement stands for your passion. In a passion statement we attempt to summarize in one brief, pithy, memorable phrase our focus. For me, my passion is one picture: Coach. In everything I do, I am a coach. I live to equip others. I love to coach others to speak the truth in love. So my passion is also one phrase: Equipping You to Change Lives with Christ's Changeless Truth.

So . . . as you activate your 09 resolution, what one phrase can you post on your laptop, link to your Blackberry, put on your fridge . . . that reminds you constantly why you do what you do in 09?

C is for Commission

I know, you are saying, "Wait, that makes it an MVP-C Statement!" You're right. God calls us to be MVP--Most Valuble Person. But, even more, He calls us to be MVP-Cs--Most Valuable Person for Christ!

The "C" in an MVP-C Statement is for commission. This puts skin on the bones and makes the rubber meet the road so we walk the talk (okay, enough cliches already!). The major part of a commision statement is the MAP: Ministry Action Plan. This describes how you will achieve your M, V, and P. It keeps you accountable and moving forward.

For me, my MAP focuses on writing, speaking, and consulting--and a number of specific goals and objectives and methods that I have to ensure that in 09 I write, speak, and consult about comprehensive, compassionate, culturally-informed biblical counseling . . .

So . . . for you . . . what's your roadMAP for your 09 mission, vision, and passion? How will you get where God wants you to go? When you arrive, how will you assess whether you have met your goals? Create a MAP--a Ministry Action Plan that outlines specifically the steps on your 09 journey.

Be God's MVP-C in 09

I pray that when December 31, 2009 rolls around, we can all look back with awe and amazement because God will have empowered us to actually live out our 09 resolutions for His glory.

How's Your Spiritual Love Life? Part Six: Desiring God

How’s Your Spiritual Love Life?
Part Six: Desiring God[i]

Why do we do what we do? What motivates us? Why do we love God or fail to love God? The biblical answers to these questions might surprise you. Join us on a journey of spiritual discovery in our new blog series on How’s Your Spiritual Love Life?

Yesterday we explored our longing to enjoy our heavenly Father. Today we explore several additional biblical portraits of our longing for our Father who art in heaven.

Longing to Entrust Ourselves to Our Father

When we say that we long for Father, we mean that we long to enjoy him and also that we long to entrust ourselves to him (Psalm 40:11; Psalm 62:11-12; Isaiah 6:1-3; Psalm 63:1-8). Entrust implies that we rely upon and place our confidence in Father’s faithful strength to keep us safe and secure. The cry, “Abba, Father,” represents our most basic relationship with God—a relationship of intimate trust. For believers, this means that every second that we trust God, we are fulfilling our purpose. Every time we cling to God, we glorify him while achieving our destiny.

Longing to Engage in Our Father’s Good Purposes

We revel in Father when we enjoy him, we take refuge in Father when we entrust ourselves to him, and we respect him when we engage in our Father’s good purposes. We long for the applause of heaven.

The Apostle Paul, awaiting his martyrdom, reminds his protégé, Timothy, that he has engaged in God’s purposes, and now longs for God’s high-five.

You take over. I’m about to die, my life an offering on God’s altar. This is the only race worth running. I’ve run hard right to the finish, believed all the way. All that’s left now is the shouting—God’s applause! Depend on it, he’s an honest judge. He’ll do right not only by me, but by everyone eager for his coming (Eugene Peterson, The Message, p. 2172, 2 Timothy 4:6-8).

Father fashioned our souls to long for His “Well done thou good and faithful servant!” His pleasure with us is our pleasure (Luke 3:22; 1 Corinthians 4:1-5; 2 Thessalonians 2:16-17).

Longing to Emulate and Reflect Our Father

We long to enjoy Father, entrust ourselves to Him, engage in His purposes, and we long to emulate or reflect Him. We want to hear God say, “That’s my boy! That’s my girl!” We want people to say of us, “Like Father, like son and daughter.” Our souls experience shalom when we fulfill our destiny of mirroring Father (Romans 8:28-29; 2 Corinthians 3:18; Ephesians 5:1-2).

Longing to Exalt Our Father

Some may be ready to mount a protest. “What about exalting God? Doesn’t the Westminster Confession of Faith teach that our chief duty is to glorify God and love Him forever? You’ve got the love Him part, what about the glorify Him part?”

Totally true. We long to exalt Father. However, how do children exalt and honor parents? Is it not by enjoying parents, trusting parents, engaging in parents’ purposes, and emulating or imitating parents? When we enjoy, entrust, engage, and emulate, then we exalt our Father. We glorify God by loving Him forever.

If people notice that my son wants to be with me, smiles as we talk, enjoys my presence, then they think, “Must be a pretty cool dad.” As Piper reminds us, “Never forget that God is most glorified in you when you are most satisfied in him” (Piper, The Pleasures of God, p. 14).

If people observe my daughter trusting me, depending upon me, believing in me, then they say, “Great father.” If people see that my children join me in my values, living for Christ like I try to, then they comment, “Wow! Some parent.” If people find my children following my lifestyle examples, reflecting something good in me, then they respond, “He must be quite a man.”

People will honor our Father when we enjoy Him, entrust ourselves to Him, engage in His good purposes, and emulate His character. God will be honored and we will be at peace. Our longings satisfied. Our thirsts quenched.

How’s Your Spiritual Love Life?

So, how’s your spiritual love life? Prayerfully ponder:

*Who do I trust in to keep me safe and secure?

*Who do I cry to and cling to?

*In what ways do I long for the applause of heaven?

*What will it mean to me to hear God’s “Well done!” and to receive God’s high five?

*When people look at me, do they say, “Life Heavenly Father, like son or daughter”?

*How well am I exalting God by enjoying, entrusting, engaging in His purposes and emulating Him?

*How well am I glorifying God by loving Him forever?

[i]Developed from materials originally published in: Kellemen, Bob. Soul Physicians: A Theology of Soul Care and Spiritual Direction. Winona Lake, IN: BMH Books, 2007.

The Future of Biblical Counseling, Part 13

The Future of Biblical Counseling
Dreaming a Dozen Dreams

Part 13: Dream Number Twelve
Biblical Counseling Will Be Multi-cultural

Welcome to the final post in a multi-part Blog on The Future of Biblical Counseling. We need clarity on the issue of what makes biblical counseling biblical. I invite you to join the conversation.

Dream Number Twelve: Biblical Counseling Will Be Multi-cultural

The fact that biblical counseling is universal in no way excludes the truth that biblical counseling should be and will be multi-cultural—integrating into its universal worldview the unique Christian perspectives of both genders, all races, and all nationalities (Revelation 5:9).

The day of exclusive theory-building by white males (I am one) and of history-making by dead white males, thankfully, is over. Historical and contemporary insights and practices derived from Christian women and men from all people groups must be integrated into our biblical counseling worldview. Otherwise, it is hypocritical to call it a worldview.

That’s why I have been passionate about co-authoring books like Beyond the Suffering: Embracing the Legacy of African American Soul Care and Spiritual Direction, and Sacred Friendships: Listening to the Voices of Women Soul Care-Givers and Spiritual Directors. Giving voice to the voiceless throughout church history and in our current times is essential.

Conclusion: Daring to Dream

I dream of the day when I speak on biblical counseling and someone says, “When you say ‘biblical counseling,’ do you mean lay, pastoral, and professional Christian counseling that is scriptural, theological, historical, positive, relational, relevant, transformative, holistic in theory, holistic in methodology, holistic in equipping, universal, and multi-cultural?” Together, let’s make that dream a reality so that when we place “biblical” in front of “counseling,” pastors, seminary students, professional Christian counselors, and lay spiritual friends respond with joyful anticipation.

The Future of Biblical Counseling, Part 12

The Future of Biblical Counseling
Dreaming a Dozen Dreams

Part 12: Dream Number Eleven
Biblical Counseling Will Be Universal

Welcome to a multi-part Blog on The Future of Biblical Counseling. We need clarity on the issue of what makes biblical counseling biblical. I invite you to join the conversation.

Dream Number Eleven: Biblical Counseling Will Be Universal

Comprehensive World-Changers

The Apostle Paul insists that all mature, equipped believers are competent to counsel (Romans 15:14). Therefore, biblical counseling is universal—it is what lay people do as spiritual friends, what pastors do as soul physicians, and what professional Christian counselors do as caregivers.

Comprehensive Worldview

Biblical counseling and Christian counseling are synonymous. That thought is sure to surprise some and raise objections from others. However, biblical counseling is a mindset, a perspective, a worldview, a way of looking at life that informs how we understand people, problems, and solutions. It is universal in that it shapes our view of the universe based upon the view of the universe revealed by the Creator of the universe.

Sometimes we fail to grasp that all counselors counsel out of some worldview. The Bible provides the worldview out of which Christian counselors minister. It doesn’t imply an endless stream of Bible quotes thrown at a counselee or parishioner like a lucky charm from our toolbox of canned verses. Instead, it results in unique, person-specific, situation-specific, naturally-flowing spiritual conversations and appropriate, relevant, shared scriptural explorations built from a comprehensive worldview.

The Future of Biblical Counseling, Part 11

The Future of Biblical Counseling
Dreaming a Dozen Dreams

Part 11: Dream Number Ten
Biblical Counseling Will Be Holistic in Equipping

Welcome to a multi-part Blog on The Future of Biblical Counseling. We need clarity on the issue of what makes biblical counseling biblical. I invite you to join the conversation.

Dream Number Ten: Biblical Counseling Will Be Holistic in Equipping

Many training models for biblical counseling tend to focus either on content (biblical truth), competence (relational skillfulness/counseling techniques), character (the counselor’s spiritual formation), or on community (connecting as the Body of Christ). Future equipping in biblical counseling will make no division between content, competence, character, and community.

Many verses exemplified this four-fold, comprehensive equipping model, including Romans 15:14. “I myself am convinced, my brothers, that you yourselves are full of goodness, complete in knowledge, and competent to instruct one another.”

Scriptural insight, learned in the context of intimate Christian community, and applied to the spiritual character development of the counselor-in-training will result in the relational competency necessary to interact soul-to-soul and deeply impact others for Christ. This holistic, four-fold model, applied in lay, pastoral, and professional Christian counseling training, will produce maturing wounded healers.

The Future of Biblical Counseling, Part 10

The Future of Biblical Counseling
Dreaming a Dozen Dreams

Part 10: Dream Number Nine
Biblical Counseling Will Be Holistic in Methodology

Welcome to a multi-part Blog on The Future of Biblical Counseling. We need clarity on the issue of what makes biblical counseling biblical. I invite you to join the conversation.

Dream Number Nine: Biblical Counseling Will Be Holistic in Methodology

In Christian counseling today, there seems to be a great divide between models that focus on suffering and those that focus on sinning. Biblical counseling will treat both suffering and sin by recognizing that God’s Word is profitable for dealing with the evils we have suffered (soul care) as well as with the sins we have committed (spiritual direction). True biblical counseling offers comfort for the hurting as well as confrontation for the hardened. It provides sustaining and healing for those battered by life as well as reconciling and guiding for those ensnared by Satan.

Parakaletic Counseling: Soul Care for Suffering/Sanctification—John 14:15-31; 2 Corinthians 1:3-11

Sustaining and healing (soul care for suffering) are classic terms in the history of Christian pastoral care.[i] Through sustaining and healing, biblical counselors will offer parakaletic care (called alongside to comfort—like the Holy Spirit our Divine Comforter, John 14:15-31; 2 Corinthians 1:3-11).[ii]

Sustaining says, “It’s normal to hurt.” The counselor climbs in the casket with the hurting spiritual friend to empathize with the pain of their earthly story.

Healing says, “It’s possible to hope.” The counselor celebrates the empty tomb and helps spiritual friends to see life with spiritual eyes through grasping God’s eternal story of working good out of evil.

Nouthetic Counseling: Spiritual Direction for Sin/Sanctification—Romans 15:14

Reconciling and guiding (spiritual direction for sin and sanctification) are equally historic terms.[iii] Through reconciling and guiding, God will use biblical counselors to empower repentant and forgiven believers to apply principles of growth in grace.

Reconciling says, “It’s horrible to sin, but wonderful to be forgiven.” The counselor loads the conscience with guilt while lightening the conscience with grace.

Guiding says, “It’s supernatural to mature.” The counselor empowers the counselee to tap into Christ’s resurrection power.

Parathetic Counseling

What might we call such holistic counseling? Combining the comforting element for suffering implicit in the Greek word parakaleo with the confronting element for sinning implicit in the Greek word nouthetic we have parathetic counseling. It is comprehensive, holistic, and balanced biblical counseling that deals both with suffering and sin.


[i]William Clebsch and Charles Jaekle. Pastoral Care in Historical Perspective. New York: Harper & Row, 1964, p. 8.
[ii]See Tim Clinton and George Ohlschlager, Competent Christian Counseling: Foundations and Practice of Compassionate Soul Care. Colorado Springs, Waterbrook, 2002, pp. 54-61. See also, Robert Kellemen, Spiritual Friends: A Methodology of Soul Care and Spiritual Direction. Winona Lake, IN: BMH Books, 2007, pp. 39-57.
[iii]William Clebsch & Charles Jaekle. Pastoral Care in Historical Perspective. New York: Harper & Row, 1964, p. 9.

The Future of Biblical Counseling, Part 9

The Future of Biblical Counseling
Dreaming a Dozen Dreams

Part 9: Dream Number Eight
Biblical Counseling Will Be Holistic in Theory

Welcome to a multi-part Blog on The Future of Biblical Counseling. We need clarity on the issue of what makes biblical counseling biblical. I invite you to join the conversation.

Dream Number Eight: Biblical Counseling Will Be Holistic in Theory

In the past, at times some models of biblical counseling have focused on one primary aspect of human nature—our volitionality—our ability to act, will, choose, behave. Such a focus is incomplete. It does not offer a fully biblical “personality theory.” Without a biblical personality theory we have no way of accurately assessing whether the model provides a scriptural perspective on people, problems, and solutions.

The Imago Dei

Biblical counseling will focus on the full range of human nature created in the image of God (imago Dei). A holistic biblical understanding of the imago Dei includes seeing human beings as relational beings who desire (our spiritual, social, and self-aware capacities), rational beings who think, volitional beings who choose, emotional beings who experience, and physical beings who act. Biblical counseling models of change will focus on each of these areas, seeing the human personality as holistically united.

Biblical counseling will not deny the interplay or the complexity of our mind/brain and body/soul connection. Such biblical counseling will take seriously the role of the brain (in a fallen world in an unglorified body) and its impact on healthy human functioning.

The Complexity of Human Functioning

One way to assess whether any model is truly biblical or not is to ask whether that model provides a thorough assessment of who we are in our Creation, Fall, and Redemption.

Biblical counseling models provide theologically sound and practically relevant description of God’s original design for us as relational (spiritual, social, self-aware) beings, rational, volitional, emotional, and physical beings.

Biblical counseling models then provide theologically sound and practically relevant diagnoses of how our fall into depravity distorted God’s original design for us as relational (spiritual, social, self-aware) beings, rational, volitional, emotional, and physical beings.

Biblical counseling models then provide theologically sound and practically relevant models of how our redemption in Christ returns us through our salvation and progressive sanctification to God’s original design for us as relational (spiritual, social, self-aware) beings, rational, volitional, emotional, and physical beings.

The Future of Biblical Counseling, Part 8

The Future of Biblical Counseling
Dreaming a Dozen Dreams

Part 8: Dream Number Seven
Biblical Counseling Will Be Transformative

Welcome to a multi-part Blog on The Future of Biblical Counseling. We need clarity on the issue of what makes biblical counseling biblical. I invite you to join the conversation.

Dream Number Seven: Biblical Counseling Will Be Transformative

Historically the two fields of biblical counseling and spiritual formation were one. It is our dream that they once again become synonymous—hence the Biblical Counseling and Spiritual Formation name and mission.

Progressive Sanctification and Daily Transformation

Biblical counseling applies the principles of progressive sanctification to the daily lives of believers. It does so through spiritual formation which cultivates communion with Christ and conformity to Christ through the practice of the biblical/historical individual and corporate spiritual disciplines.

God’s Role and Our Role in Spiritual Formation

Such transformative biblical counseling will highlight God’s role and our responsibility in spiritual growth through its emphasis on the cultivation of the disciplines that connect us to Christ’s resurrection power. It will underscore the inner life through its emphasis on forming the character of Christ in us—our inner life increasingly mirroring the inner life of Christ. It will accentuate the Body of Christ by encouraging the corporate spiritual disciplines and by equipping believers in the individual spiritual disciplines.

Spiritual Theology of the Spiritual Life

Transformative biblical counseling will require the development of a comprehensive biblical theology of the spiritual life that provides the basis for a relevant biblical methodology for spiritual growth. Biblical counseling and spiritual formation will offer a theological and practical approach to sanctification that is effective in the “real” world where people hope, dream, stumble, fall, and live everyday.

The Future of Biblical Counseling, Part 7

The Future of Biblical Counseling
Dreaming a Dozen Dreams

Part 7: Dream Number Six
Biblical Counseling Will Be Relevant

Welcome to a multi-part Blog on The Future of Biblical Counseling. We need clarity on the issue of what makes biblical counseling biblical. I invite you to join the conversation.

Dream Number Six: Biblical Counseling Will Be Relevant

It is not enough to promote the sufficiency of the Word if we do not also minister in such a way that demonstrates the relevancy of God’s Word.

The Truth Will Set You Free

The pejorative stereotype of biblical counseling as “take two verses and call me in the morning” will be replaced with the constructive identity of “the truth will set you free” (John 8:32). Our redemption in Christ provides the power for victory over sin. God’s Word powerfully sets us free to move from victims to victors.

The Truth Will Give You Rest

When people think of the biblical counselor, they will think of “Jesus with skin on” and be filled with words of hope like, “Come to me, all you who are weary and burdened, and I will give you rest” (Matthew 11:28). Soul rest comes to those who apply the Scriptures to matters of the soul.

The Truth Will Give You Abundant Life

Problems in living that most people label only as psychological disorders curable only by psychological methodologies will be seen as spiritual, relational, mental, volitional, and emotional issues addressed in the Book of Life by the Author of Life so that we can live the abundant life (John 10:10). The Bible is not so heavenly minded that it is of no earthly good. Quite to the contrary, the Bible offers eternal life forever and abundant life today.

The Future of Biblical Counseling, Part 2

The Future of Biblical Counseling
Dreaming a Dozen Dreams

Part 2: Dream Number One
Biblical Counseling Will Be Scriptural

Welcome to a multi-part Blog on The Future of Biblical Counseling. We need clarity on the issue of what makes biblical counseling biblical. I invite you to join the conversation.

Dream Number One: Biblical Counseling Will Be Scriptural

Yes, I know, “Duh!” But hold that thought. While it seems so logical that biblical counseling would be and should be biblical, theologically and scripturally this is often untrue.

Some who claim to be biblical counselors simply follow a shallow one verse, one problem, one solution mentality and approach. Others who claim to be biblical counselors in actuality rarely use the Bible for developing their approach and practice to counseling.

The Supremacy of Scripture: Colossians 2:2-3, 8-9

Biblical counseling will cling tenaciously to the supremacy of Scripture. In Colossians 2:2-3, 8-9, the Apostle Paul reminds us that in Christ are hidden all the treasures of wisdom and knowledge. Paul also warns us not to be taken captive by the empty and hollow so-called wisdom of this world, but instead rely totally upon the fullness of knowledge and insight we have in Christ.

The Sufficiency of Scripture: 2 Peter 1:3; 2 Timothy 3:16-17

Biblical counseling will cling tenaciously to the sufficiency of Scripture. In 2 Peter 1:3, the Apostle Peter teaches us that we have all that we need for life and godliness. In the Word of God, the Spirit of God, and the people of God, Christianity provides us with all we need for godly living. According to 2 Timothy 3:16-17, the Scriptures, rightly interpreted and carefully applied, offer us all-encompassing insight for life—so that the biblical counselor is thoroughly equipped.

The Profundity (Profound Depth) of Scripture: Philippians 1:9-10; Hebrews 4:12-16

Biblical counseling will cling tenaciously to the profundity of Scripture. The Scriptures deal in the most profound ways possible with the real and raw life issues we all face on a daily basis. God’s Word provides the depth of insight and knowledge that empowers our love to abound more and more, and allows us to discern what is best and right (Philippians 1:9-10). The Bible is the sharpest sword in the universe, able to divide and discern the depths of the motivations of the heart (Hebrews 4:12-16).

The Bible provides us with the interpretive categories for making sense of life experiences from God’s perspective. By building our counseling models on Christ’s gospel of grace, we obtain wisdom for bringing people healing hope, the stimulus for change (God’s glory), and the understanding of human motivation that energizes these God-honoring changes.

Who's Alive to the Holy Spirit?

Who's Alive to the Holy Spirit?

*Review of: Daniel B. Wallace, and M. James Sawyer, editors, "Who's Afraid of the Holy Spirit?"

In 1993, Chuck Swindoll authored “Flying Closer to the Flame: A Passion for the Holy Spirit.” What that book was for the general non-charismatic Protestant lay person, “Who’s Afraid of the Holy Spirit?” is for the scholarly non-charismatic Protestant pastor, professor, and student.

The co-editors, Wallace and Sawyer, along with the nine other contributing authors, all write from the cessationist theological camp. Cessationists believe that the Bible teaches that the sign gift ministry of the Holy Spirit ceased at the close of the New Testament canon. These sign gifts (such as the gift of healing, miracle working, speaking in tongues, prophecy, etc.) were given to authenticate the apostolic ministry and message of inspired Scripture and not meant to be ongoing aspects of the Spirit’s ministry in the believer throughout church history.

The purpose of “Who’s Afraid of the Holy Spirit?” is not to provide theological support for that view. Instead, that view is assumed. Rather, the purpose is to stretch their fellow cessationists to consider the ongoing, active, powerful, personal presence and ministry of the Spirit today in the experiential life of the non-charismatic Christian.

Wallace and Sawyer launch their edited work with candid narratives of their personal experience in the cessationist camp. When life crisis struck, their personal, academic approach to the Spirit was found wanting. At the same time, their theological convictions did not allow for a charismatic experience of the Spirit. Out of that tension, this book was born. How does a non-charismatic cessationist experience the power and presence of the Holy Spirit?

The eleven assembled cessationist scholars address that question theologically, historically, and personally. As with any collaborative book, the linkage between various chapters can be choppy and the value of diverse chapters varies. However, over all, readers are exposed to a wide assortment of important theological examinations.

Before a summary overview, readers should understand, as noted in the opening paragraph of this review, that this book is not for those disinclined toward scholarly detail. Swindoll’s book, though fifteen years old, is still the place to go for the lay non-charismatic wanting a practical theology of the Holy Spirit.

One of the central issues addressed is summarized by several of the authors in the disturbing picture of the cessationist “Trinity”: Father, Son, and Holy Scripture.” Yes, you read that right—Holy Scripture. Wallace and his co-writers sense that for many non-charismatics the Holy Scriptures have replaced the Holy Spirit. The authors ask readers to consider what the role of the Spirit is in their lives now that the canon is completed.

Wallace’s chapter on the witness of the Spirit in Romans 8:16 is core to that discussion. In a nutshell, Wallace presents a joint ministry of Spirit and Scripture. Believers have confidence that they are Christians based upon the objective testimony of Scripture and the subjective witness of the Spirit. This dual, mingled role of Spirit and Scripture is emphasized throughout “Who’s Afraid of the Holy Spirit?”

Richard Averbeck, in his chapter on “God, People, and the Bible,” does a fine job exploring the relationship between illumination and biblical scholarship. He also does an excellent job convicting the typical evangelical scholar of his/her failure to be dependent upon and open to the Spirit in the scholarly process.

“The Spirit in the Black Church” by Willie Peterson is one of those “worth the price of the book” chapters. For anyone wanting a handle on how black cessationist evangelicals handle the “tension” between the experience of the Spirit and the cessation of the sign gifts, this is the chapter to read. Peterson’s blending of history, theology, culture, and current ministry is example-setting.

David Eckman’s chapter on “The Holy Spirit and Emotions” should be required reading for all seminary professors, students, pastors, and Christian counselors. It provides the seeds for a much needed evangelical theology of emotions. Emotional intelligence has been a buzz word in secular writing for nearly two decades. Yet the Christian community still has not offered a practical biblical theology of emotionality. Eckman has laid the foundation.

Co-editor James Sawyer’s concluding chapter “The Father, the Son, and the Holy Scriptures?” powerfully encapsulates the message of the book. Sawyer journeys with readers on an important historical trek which opens eyes to why cessationists have become so afraid of the Holy Spirit. His fascinating and ironic premise is that the same evangelicals who decry how the Enlightenment influenced liberal Christianity, were themselves influenced by Enlightenment rationalism. Ouch. You have to read it to appreciate it.

Overall, “Who’s Afraid of the Holy Spirit?” is a timely book that has already stirred up much needed conversation. Admittedly, a few chapters were uneven at times—seeming not to fit the overall flow of the book—as if they had been written for other venues (which is most likely true) and woven into the fabric of this book. Yet, that is minor in the overall scope of this important contribution to the field.

Perhaps the true “criticism” I have about this book is its failure to provide a “spiritual theology of the Holy Spirit.” Before I explain that, I should say that in fairness to the authors, that was not the full intention of this book. So, my encouragement would be that they rejoin to write “volume two.”

As I think about the theological process, I see at least four “types” of theologies: academic, historical, practical/pastoral, and spiritual. Academic theology (including systematic, biblical, exegetical, and lexical) explores the “What?” questions. As the label suggests, it is academic in nature. This book does a splendid job exploring the academic theology of the Holy Spirit from a cessationist perspective.

Historical theology explores the development of doctrine over time. It asks the “What then?” questions. This book also does an excellent job uncovering and presenting the doctrine of the Holy Spirit in the evangelical tradition.

Spiritual theology asks the “So what?” questions. What are the implications for our lives of the academic truths discovered in the text? “Who’s Afraid of the Holy Spirit?” did a commendable job challenging readers to consider such implications. It presented many categories for the cessationist Christian to think through.

Practical/pastoral theology asks the “What now?” questions. How do we personally apply and how do we disciple, mentor, and guide others in the application of the text? Here is where I felt a level of disappointment with the book. As a pastor/counselor/professor/soul physician, I wanted more practical direction. We learned what not to do. We even learned what areas to think through. But we readers were not given many pictures of what this actually looks like in daily existence. We were not given many models of discipleship ministry. What exactly does it look like to equip and empower cessationist Christians to be filled with the Spirit, to be led by the Spirit, to express the fruit of the Spirit. While some of these topics were broached, the focus often failed to address fully the practical “what now?” questions. Again, no one book can “do it all.” But a book emphasizing how cessationists can and should experience the empowering presence of the Spirit could “go there.” I hope the next volume does so to a greater extent. That said, I still highly recommend this book. It deserves all five of its stars.

A Chaotic or Kenotic Christmas?

A Chaotic or Kenotic Christmas?

The “in” Christmas greeting no longer seems to be, “Merry Christmas!” It’s not even, “Seasons’ Greetings!” It is now, “Got your shopping done yet?”

Such is the chaotic nature of how we celebrate Christmas in America.

I am aiming for a less Chaotic Christmas this year and a more Kenotic Christmas.

Kenotic? Yes, my spell-checker is still working. My Greek-speaking readers (no, not those from modern-day Greece, but those who read biblical or Koine Greek) know exactly what I am talking about.

The Apostle Paul uses the Greek word that I am transliterating as kenotic in Philippians 2:6-11 when dramatizing Christ’s incarnation.

“Christ Jesus, Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing (emptying himself, kenosis), taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself and became obedient to death, even death on a cross! Therefore God exalted him to the highest place and gave him the name tat is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord to the glory of God the father.”

Having a Kenotic Christmas, according to this passage, means two things.

First, a Kenotic Christmas focuses on thanking God for His gift of His Son and praising Christ for His gift of Himself. It contrasts with the Chaotic Christmas and its focus on what gifts I’m getting and giving.

Second, a Kenotic Christmas focuses on giving the gift of self. “Your attitude,” Paul says in Philippians 2:5, “should be the same as that of Christ Jesus.” A Chaotic Christmas focuses on giving material gifts. A Kenotic Christmas focuses on giving relational gifts--the gift of being Christlike with and toward people.

While shopping, a Kenotic Christian might give up a place in line to the person behind who seems stressed beyond repair.

While engaged in family time with extended family, a Kenotic Christian might joyfully listen to Uncle Billy’s twelfth retelling of how things were “back in the day.”

This Christmas, let’s focus away from the Chaotic Christmas of giving material gifts (not that that is all bad), and focus on the Kenotic Christmas of giving the gift of sacrificial living that offers others a small mirror of the ultimate Christmas gift, Christ Himself, who emptied Himself that we might experience eternal fullness of joy with the Godhead.

Merry Kenotic Christmas!