In seeking to launch the Biblical Counseling and Spiritual Formation Network (BCSFN), I’ve invited over 100 “experts” from various backgrounds. Many e-mails have been quite encouraging.
However, one, from a leader in the field, who has never met me and really did not even know of me until my invitation, was disappointing. I wasn’t so much disappointed in what he said about me. I was more disappointed because what he said spoke volumes about his practice of his model of counseling. I won’t even go into what he said. Let’s just say that it was negative and confrontational.
I began to ponder this e-mail from a biblical counseling perspective. Step one in any biblical model of communication involves earning the right to communicate. Solomon reminds us that the wounds of a FRIEND are faithful. The Hebrew word for “friend” literally means “lover”—one who has demonstrated love for you. I was not “feeling the love” from this stranger. Not having established a friendship with me, biblically, his words were not “faithful wounds.”
Another common “step” in biblical counseling is data collection. After opening his e-mail with the words, “"I did not know of you before your e-mail,” he continued by confronting the motives behind the launch. Mind you, he did not interact about the lengthy document attached. It made me think, “If I had some questions about a complete stranger’s motives, would I drop them like a bomb? Or, would I ask questions to clarify, before confronting from a lack of knowledge?”
Another core aspect of biblical counseling is humility. Paul warns that those who seek to help a stumbling brother should do so in a spirit of meekness. They should demonstrate a conscious awareness of their own frailty, failings, and fallenness (Galatians 6:1-3). In this, Paul amplifies the words of Jesus regarding looking at the two-by-four in my eye before pointing out the sawdust in my brother’s eye. So, I thought, “How would I have wished for this brother to have responded to me, if he had questions about the motivation and sincerity of the BCSFN launch?”
First, if it were me, I doubt that I would have used e-mail which is notorious for miscommunication of tone and tenor. Second, whether by e-mail, phone, or in person, I would have liked for the brother to say, “Wow, what an intriguing endeavor. More power to you in trying to develop a network of biblical counselors and spiritual friends. However, I have some questions. Some things that potentially raise some red flag. I don’t mean to be judgmental nor condescending, so, could we dialogue a bit—some good old fashion give and take?” That would have been inviting. And humble.
Additionally, true biblical counseling is “holistic.” It seeks to sustain (“It’s normal to hurt”), heal (“It’s possible to hope”), reconcile (“It’s horrible to sin, but wonderful to be forgiven”) and guide (“It’s supernatural to mature”). My sense with this e-mail was that the approach was only one-half of one aspect of true biblical counseling. Its focus was on “It’s horrible when YOU sin!” There wasn’t any reconciling grace. Nor any guiding grace.
The approach of this e-mailer actually clarified further, even after a quarter-century of biblical counseling, the goal of biblical counseling. The goal of biblical counseling is NOT to spot sin. That is one sign post along the journey, not the destination itself.
The ultimate goal of biblical counseling, spiritual formation, and of life, is to fulfill the Great Commandment: to love God and love one another. We glorify God as we exalt Him BY enjoying Him and His children.
In biblical counseling, we glorify God as we help others to become more like Christ by exposing grace: we are to “spot grace.” In Romans 5-6, Paul reminds us that where sin abounds, grace superabounds. Counseling that has as its main goal to “spot sin” falls short of the glory of God. It falls short of glorifying God.
When we expose sin, it is an intermediate step toward exposing the grace that forgives, which in turn is an intermediate step in exposing the grace that guides—that empowers us to supernaturally mature. Biblical counseling with Christian seeks to stir up the grace-gift of God that God has placed in His regenerated children so that they love God and others better so that God is rightfully glorified.
So, what mood could the e-mailer have set if his goal were to “spot grace” and stir up the gift of God? What biblical and historical “method” could he have followed if his goal was to glorify God? Maybe something like this. . . .
“Wow, I bet launching this BCSFN is a wild and difficult endeavor fraught with risks” (sustaining).
“I’m praying for you that by God’s grace and by clinging to His Word, you and the team that God calls together will find His hope and peace and power” (healing).
“I do wonder if I see some red flags. If so, could we talk about a more godly way to go about this, and about God’s grace to forgive any sinful ways that might have crept in?” (reconciling).
“Most importantly, could I join you in the journey, as a co-laborer, if not with the BCSFN, at least in your life, helping you to be the most loving leader of the BCSFN that you can be?” (guiding).
“Because, more than anything, I want to see God glorified as you and your team love Him and love others well, and as you equip others to disciple people to love well” (the ultimate goal of true biblical counseling).
It’s amazing what an e-mail about biblical counseling can teach a biblical counselor. I guess that you really can teach an old dog (me) new tricks. You can even do it by throwing some rather distasteful bones at the old dog—because God can take our bones and use them for His best—to nourish us so that we glorify Him.
Saturday, July 01, 2006
Musings on Biblical Counseling: Teaching an Old Dog, New Tricks
Monday, May 29, 2006
Unveiling the "Secret of Jesus"
I've been asked frequently, "Bob, what do you think of Brian McLaren's latest book, 'The Secret of Jesus'?" Here's my response/review.
As an English major, genre is rightly extremely important to author Brian McLaren. Before interpreting any book, a reader must understand the book’s nature, purpose, and audience. Such is certainly true with “The Secret Message of Jesus.”
Once a reader understands McLaren’s intended audience and purpose with that audience, McLaren’s consistent emphasis on the “newness” of his interpretation begins to make more sense. Here’s his message (stop now if you don’t like the end of the story being ruined by a reviewer): Jesus was a revolutionary who spoke not only about life in heaven later, but also about life on earth now, and not only about individual life now, but about corporate life, societal life, national, political life.
Here’s the thing. I kept reading and thinking, “Yeah, so, how is that novel?” In the Evangelical circles in which I travel, this is simply not the “neo” or hidden message that McLaren makes it out to be. Yes, in these circles Jesus offering eternal life in heaven is an oft repeated refrain. However, equally vital in these circles is the fact that Jesus has a message for us today—a message about how we live together individually and corporately.
So, the secret message of Jesus is not nearly so secret even in the conservative Evangelical circles that McLaren is prone to critique. In fact, in the Eastern Orthodox Church, in Mainline Protestant Churches, in the Catholic Church, in Charismatic Churches, in African American Churches, and even in Conservative Protestant Churches, Jesus is often preached as a Revolutionary whose message mandates societal change now. The Gospel, in these groups, has both individual-salvific and a socio-political ramifications.
Undoubtedly, McLaren disagrees with my assessment, especially of Evangelicals, as the message of this book and most of his recent works makes plain. Perhaps that’s one reason why some Evangelicals feel a tad confused and even unfairly judged by McLaren. He doesn’t like their myopic, judgmental, exclusivistic ways (as he perceives them). However, it does feel a bit attacking to be called such, especially if you have, in fact, been trying to humbly live the beautiful, magical God life in all its fullness just as much as McLaren has. . . . Perhaps they haven’t missed the point quite as much as McLaren suggests. Perhaps, instead, they have pursued the point in mysterious, subtle ways in their homes, churches, neighborhoods, and places of employments—in ways that gentler eyes might see if they had eyes to see. . . .
So, what gives? Why the build up about a new, secret understanding of Jesus? “It’s the audience!” McLaren wants to reach a secular, educated, somewhat liberal audience that has been turned off by their image of Jesus either as an other-worldly Savior or a this-world Pharisaical Judge. McLaren wants to entice these folks to reconsider the stereotype of Jesus that has offended them. I applaud his efforts. And, I encourage readers and reviewers to read McLaren’s message in this light. Otherwise, you will likely be scratching your head with me wondering why this message seems much less secretive than McLaren stresses.
As for the message itself, as always Brian McLaren uses his English major writing skills quite well. “The Secret Message of Jesus” is a page-turner. Even though his message will not be novel to many who will end up reading this book, the author does present it in a captivating way.
As example of his fluid writing style, consider chapter 7 (“The Demonstration of the Message”). I have never read a more engaging, thought-provoking, and enlightening discussion of “miracles” (signs to signify and wonders to make us wonder) and their relationship to the kingdom, then I read in this chapter.
Chapter 18 (“The Borders of the Kingdom”) is another penetrating, helpful, insightful, and practical chapter. I won’t spoil this one for you, but if you’ve ever wondered about the exclusive message of the kingdom (“Repent!”), the inclusive message of the kingdom (“All you who are thirsty and sick, come and drink and be healed”), and how this seeming paradox relates, then read this chapter.
What, then, is this radical “kingdom now” message of Jesus? It has current application individually and societally. Individually, according to McLaren, it focuses on an “interactive relationship with God” through Christ. This is why, in McLaren’s eyes, Jesus spoke in parables. He wanted to use cryptic images to spark our imaginations and prompt our curiosity so that we would humbly engage God, and be engaged by God, in dialogue about how to live the God life.
Corporately, the message is a scandalous call to changing planet Earth now. CEOs cut their mega-salaries and hike the salaries of entry level workers. Corporations care more about product safety than profit margins. Politicians wonder more about how their policies impact world peace than how their sound bites affect poll numbers. Soccer moms care less about their daughters’ playing time and more about being a playful secret agent of the kingdom.
Hmm. In a sense, isn’t this Charles M. Sheldon’s “In His Steps”? We individually ask, “What would Jesus do?” Our individual responses light a candle that causes an epidemic of “passing it on” to others, eventually resulting in world-wide change as the kingdom reign of Christ becomes a practical reality.
One area that many will likely struggle with, both conservative Evangelicals and liberal seekers, is McLaren’s attempted descriptions of heaven. Since the “kingdom of heaven” for McLaren is this-worldly, he must address the obvious question, “What then of the future heaven, of future life?” In chapter five, McLaren briefly discusses the phrase “eternal life” making it about entering now into the abundant kingdom life that Jesus inaugurated. In chapter twenty, he focuses on the eternal, after-life heaven. He tells us what it is not: harps, clouds, ethereal, disembodied. This is vital. But, he does not really tell us what it is. If this is intended to entice seekers, based upon a multitude of conversations with intellectual seekers, I doubt that it will allure them.
For those interested in a thoroughly biblical, captivating, and motivational view of the after life, I highly recommend Randy Alcorn’s opus, “Heaven” (a one-word title, but a 500-page masterpiece). “Heaven” makes heaven, well, very earthy. Alcorn’s descriptions so powerfully portray the next life that they change the way we live this life. In fact, his application is similar to McLaren’s: live now for the least of these.
Whereas “Heaven” is Alcorn’s epic about the next world, “The Secret Message” is McLaren’s classic about this world. He says it best in chapter 9 (“You Can’t Keep a Secret”). “Jesus was master of making the music of life—not just with wood and string, tuners and frets, but with skin and bone, smile and laughter, shout and whisper, time and space, food and drink. He invited the disciples to learn to make beautiful life-music in his secret revolutionary kingdom-of-God way. He helped each of them learn the disciplines and skill of living in the kingdom of God” (p. 77). Much like Dallas Willard, McLaren is reminding us that kingdom-living then and now involves interacting with and imitating the life of Jesus. (For in-depth, theological, and practical discussions of kingdom living now, read Willard: “The Spirit of the Disciplines,” “The Divine Conspiracy,” and “Renovation of the Heart.”) Though possibly not quite so secretive as suggested, the message is well worth knowing, living, and sharing.
Yes, know, live, and share the message of the kingdom of God. It is, as McLaren poetically recounts, the dream of God, the revolution of God, the mission of God, the party of God, the network of God, and the dance of God. Who in their right mind would choose to evade such an invitation?
Tuesday, March 28, 2006
Ask for the Ancient Paths
But who should they consult? Their fellow travelers find themselves just as blinded by their corrupt culture. Reminiscent of the words of Moses, they are to “remember the days of old; consider the generation long past. Ask your father and he will tell you, your elders, and they will explain to you” (Deuteronomy 32:7).
If they are humble enough to seek wisdom from the former generations and discover what their ancestors learned, then they will find rest for their souls—soul care and spiritual direction. Unfortunately, in their arrogance they say, “We will not walk in it” (Jeremiah 6:16b).
A Forgotten Art: Reclaiming Our Historic Mantle of Mutual Ministry
Are we so different? In swiftly changing times, as we desperately search every which way for spiritual solutions, we seem to lack respect for traditional time-tested ways in which past Christian cultures have dealt with personal problems. We prefer the latest trends and newest fads.
[i]After years of saturating ourselves in their life stories, we’re convinced that the history of African American soul care and spiritual direction provides a spiritual root system deep enough to withstand high winds and parching draught so that our souls can be nourished and our spiritual lives can flourish.[ii] It’s our job to convince you. Beyond the Suffering calls for a reclaiming of the ancient gifts of soul care and spiritual direction, a restoration of the forgotten arts of sustaining, healing, reconciling, and guiding, and a reformation in how we practice ministry.
Thomas Oden explains that too often Christians conceptualize personal ministry models without the aid of the historic voices of the Church. According to Oden, some Christians are only willing to listen to their own voice or the voice of contemporaries in the dialogue. “Christians have usually been losers when they have neglected the consensual writers of their own history and tradition.”[iii]
William Clebsch and Charles Jaekle present a convincing explanation for our lack of contact with the history of Christian mutual care. “Faced with the urgency for some system by which to conceptualize the human condition and to deal with the modern grandeurs and terrors of the human spirit, theoreticians of the cure of souls have too readily adopted the leading academic psychologies. Having no pastoral theology to inform our psychology or even to identify the cure of souls as a mode of human helping, we have allowed psychoanalytic thought, for example, to dominate the vocabulary of the spirit.[v]
In other words, today’s crying needs drown out yesterday’s relevant answers. Why? Because we lack a sufficient awareness of the victorious ways in which people faced life issues in bygone centuries.
We sometimes overhear students entering our course on The History of Soul Care and Spiritual Direction bemoaning their presence. “Why in the world is this course required in our preparation for spiritual friendship?” Fortunately, we always hear students completing our course applauding their experience. “Wow! I never realized how vital past practice is for current ministry. I love history now!” Keep reading because we want to birth in you a deepening love for African American history by demonstrating its relevance for contemporary ministry.
[ii] Altschul, An Unbroken Circle, p. xiii.
[iii] Oden, Whatever Happened to History?, p. 7.
[iv] Oates, Protestant Pastoral Counseling, p. 11.
[v] Clebsch and Jaekle, Pastoral Care in Historical Perspective, p. xii.
