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Welcome to Part 3 of a three-part blog mini-series on Discussing and Applying Jeremy Lelek’s Biblical Counseling Basics.
If you would like this three-part mini-series all in one free PDF download, go here: Discussing and Applying Jeremy Lelek’s Biblical Counseling Basics.
For blog post, Part One, go here: Discussing and Applying Jeremy Lelek’s Biblical Counseling Basics, Part 1.
For blog post, Part Two, go here: Discussing and Applying Jeremy Lelek’s Biblical Counseling Basics, Part 2.
Discussing and Applying the Doctrine of Sin
In the classic systematic theology doctrines, theologians move from anthropology (God’s original creation design for us) to hamartiology—how sinned marred that design. Following this theological pattern, Dr. Lelek next applies the doctrine of sin to biblical counseling.
“Unlike secularists, biblical counselors recognize sin as a profoundly relevant counseling concept. Our biggest enemy is the enemy within. A proper view of the psychology of man acknowledges that humanity’s greatest ill is sin. The active sinful desires that emanate from the human heart serve always to move individuals away from God. The hostile, deceptive agenda of such desires promote destruction and corruption within the heart and life of man. Biblical counsel points counselees to the active Redeemer that through him they might effectively confront and crucify the flesh” (135, emphasis added).
“Sin is not exclusively behavioral. Behavior is a product of something deeper. Biblically, sin infects the heart—the motivational core of humanity (Luke 6:45)” (135-136).
PDQs for All of Us: How does the doctrine of the fall into sin impact your model of biblical counseling and the way you see people and counsel people?
PDQs About the Doctrine of Salvation
Continuing to follow classic systematic theology, Lelek now moves to soteriology—salvation and sanctification. How does God change lives? What difference does the gospel make in biblical counseling? First, Lelek rightly builds upon salvation, before addressing sanctification.
“Biblical counseling will encourage believers to maintain a growing awareness of their new citizenship, that Jesus ultimately defeated sin in them and calls them to be made new in the attitude of their minds, faithfully ‘putting on’ the new self so that they may actually become (in their daily lives) who Christ has already made them to be—holy and righteous. Paul stresses this in Ephesians 4:20-24” (147).
“Biblical counseling holds tightly to the hope that if human hearts have been made new by the grace of God and are being transformed by the redeeming power of the gospel, then redemptive change is certain. It is not based on the skill of the counselor or the determination of the client, but on God who has the power to raise the dead” (151).
“When I work with people struggling with ongoing marital strife, severe addictions, compulsive behavior, or chronic depression, I want to make sure that the process of change is conducted within the rich context of the gospel of Jesus Christ. Otherwise, I run the risk of those I serve trusting in methods, a system, or in me as the ultimate hope for change. To avoid these tendencies, I seek to help people operate within the safety of the gospel” (160).
PDQs for All of Us: Sometimes we can become so focused on sin, that all we do is “sin-spot.” We can become blind as biblical counselors to the glories of salvation. As a biblical counselor, how do the truths that Dr. Lelek outlines about the justification, regeneration, redemption, and reconciliation transform your approach to your Christian counselees?
PDQs About Progressive Sanctification
Having built a foundation of the work of Christ in salvation, Lelek now moves to sanctification. He rightly points out that the goal of progressive sanctification is increasingly looking like Christ—who is our model not only maturity—spiritually, mentally, emotionally.
“A new heart that can treasure God is the beginning of Christian transformation, not the final end. Christian counselors not only need a rich theology of motivation but also a vibrant theology of change. Biblical counseling offers a theology of ongoing transformation that is situated in what theologians have termed progressive sanctification. In this process, the Holy Spirit faithfully conforms the whole of believers’ beings into the image of Jesus Christ throughout the totality of their lives” (153, emphasis added).
“If counselors desire to help others move toward greater mental health, they need a construct of a healthy mind. That construct is realized in the person of Jesus Christ, the consummate display of psychological wellness” (154, emphasis added).
“When counselors highlight sanctification with counselees as being ‘conformed into the image of Jesus,’ this includes physical, emotional, and psychological anguish. Christ does not reject counselees because of that anguish. Jesus identifies with them, sympathizes with them, and enables them to walk with God. Jesus allows believers to manifest his character in the midst of tribulation” (159).
PDQs for All of Us: Have you ever thought of Jesus as our model of mental health? As our model of a healthy mind? As our model of psychological wellness? How could this biblical way of looking at Christ impact your own sanctification? Impact how you help others move toward progressive sanctification?
PDQs About Biblical Counseling and the Church
The next doctrine covered in systematic theology is ecclesiology—the doctrine of the church. That’s where Dr. Lelek takes us next. Though Dr. Lelek practices as a licensed professional counselor, he emphasizes the absolute essential nature of the church.
“Genuine biblical counseling cannot be effectively practiced in isolation from the church, even among those who hold a state license” (167).
“One cannot read the Bible without coming away absolutely convinced that the church is the preeminent context for rich, personal even psychological transformation” (168-169).
“The Bible does not set apart counseling, soul care, or discipleship as a special discipline exclusive to those who are state licensed. Biblical counseling—the one-to-one intimate ministry of the sacred Scriptures—is a community endeavor. Counseling is helping one another grow in the wisdom of God through his Word” (169).
Dr. Lelek then asks and addresses the obvious follow-up question.
“Biblical counselors are currently debating the question, Does the Bible leave room for Christians to participate in what culture calls professional counseling and psychology?” This is a burning issue” (171).
PDQs for Dr. Lelek: You take a good portion of a chapter addressing this burning issue. Here’s an impossible task for you. In one paragraph, how would you answer the question, Does the Bible leave room for Christians to participate in what culture calls professional counseling and psychology?” Another question, in your counseling practice, how do you and your colleagues help counselees to see the vital importance of the local church?
PDQs on Biblical Counseling and Extra-Biblical Resources
After a lengthy and very helpful chapter on counseling methods—that are derived from gospel teachings, Lelek moves to the important topic of the Bible, biblical counseling, and extra-biblical information. He provides the following insights:
“Biblical counseling welcomes empirical data, but with one caveat—the interpretation of such data is not neutral” (192).
People conduct research “with either an awareness of God or a blindness toward him. Science is interpreted through one of two very specific lenses—theism or atheism. As such, biblical counselors will first need a solid understanding of biblical theology in order to interpret the scientific data in such a way that is consistent with the universe God created” (192-193).
Speaking of neuroscience research, Lelek states,
“Did I, therefore, need this research to point counselees to God’s magnificence? No, the Bible does that sufficiently. At the same time is it joyful to celebrate God’s greatness as he provides intricate details of his creativity through general revelation? Absolutely, and I will engage the research and literature to capture the wonder of God’s fingerprints upon every facet of existence” (195).
PDQs for Dr. Lelek: Your book clearly uses a biblical theology of people—a theological anthropology. Your book clearly cautions that biblical counselors must use God’s Word to discern the relative accuracy of neuroscience research. On your counseling website, you discuss using some of those neuroscience biological/physiological interventions. How do you use the theology identified in your book as the biblical-theological grid to discern when or if to use such biological/physiological interventions as part of your overall biblical counseling with people who are embodied-souls?
PDQs on Nature, Nurture, and the Heart
Lelek then discusses the role of nature (embodied-souls) and nurture (social influences). Speaking of people as embodied-souls, Lelek explains,
“Counseling from this perspective (of God having designed us as embodied-souls) not only fosters a holistic approach to human functioning, it also promotes a genuinely biblical view of people by recognizing the importance of both their inner and outer beings” (196).
He then summarizes his thinking on biological and social influences.
“Biological and social influences are not to be ignored if one’s aim is to treat people biblically. Biblical counselors will be both holistic and contextual in their assessments. Theology informs them in this regard. It tells biblical counselors that they live in a fallen world in which both their biology and sociology have gone awry (Job 1-2). As such, counselors will consider family of origin as well as physiological and neurological dysfunctions. They will assess how these spheres interact and contribute to the presenting issues of their counselees” (200).
PDQs for All of Us: As soul physicians of embodied-souls who live in and are influenced by a fallen world system, how do you provide comprehensive soul care that addresses relational-social influences and physiological influences while maintaining a focus on the inner life, matters of the heart, and the counselee’s relationship to Christ?
PDQs on The Bible and Extra-Biblical Data
Lelek ties much of the preceding material together in chapter 15 where he examines in more detail the issues of the sufficiency of Scripture and the use of extra-biblical data.
“Epistemology asks, Is Scripture or science the foundational source of knowledge? Biblical counseling would affirm the former, but not to the exclusion of utilizing the latter. Biblical counseling’s epistemological base, the Bible, will shape and interpret all other data” (205).
“I believe it is imperative that Scripture serves as the comprehensive lens, authority, and source—upholding the sufficiency of Scripture. I also find value in consulting extra-biblical literature. While I hold this perspective, I also believe that outside sources are not essential for me to provide rich, transformative biblical counsel” (209, emphasis added).
“Is it imperative to rely on secular theory or research to effectively counsel this individual biblically? Please note the word imperative as it is a dividing line when it comes to a proper understanding of sufficiency of Scripture. In my view and experience, I do not believe it is imperative to consult secular research in order to address this person’s underlying symptoms or to counsel him” (211).
This is a vital distinction. Notice that Lelek does not see extra-biblical data as necessary or imperative, but as potentially helpful or possibly useful. As Lelek notes, this is a dividing line in how biblical counselors think through the Bible and extra-biblical literature.
So, if not imperative or necessary, how does Dr. Lelek see extra-biblical sources?
“Nevertheless, would I consult research literature from the secular community as a means to better understand the physiological and sociological aspects that might be at play here? I certainly would” (211). “My embrace of the sufficiency of Scripture does not forbid me to engage and utilize the secular research, nor does it hold that the Bible is exhaustive on every issue relevant to counseling” (217). “This approach substantiates a very specific view of the sufficiency of Scripture that allows for interaction with outside sources in the pursuit of understanding people while biblical categories drive such interaction. Interaction with psychological research requires the skilled biblical counselor to appreciate, redeem, and reframe the culture of even the most godless men and women. This task is impossible if one does not first possess a robust theology of care formulated from the Bible alone” (218).
PDQs for All of Us: The Bible is sufficient to teach us how to evaluate extra-biblical information. How do you use God’s sufficient Word as your guide for assessing extra-biblical information like descriptive research and/or neuroscience research?
