Competent to Counsel: An Interview with Jay Adams

Tabletalk: Over the course of your life, what have you found to be your most significant ministry focus? Why?

 

Jay Adams: As I look back on sixty-plus years of ministry, I suspect that the ministry focus on exegesis has more than anything else been the most significant one. It was my interest from my seminary and college years and has been ever since. That’s why I majored in Greek. I have wanted to know for myself what God’s Word teaches, not what someone else says about it.

Secondarily, I would mention the importance of sound systematic theology. A combination of these two disciplines, in particular, kept me from going off base when I began counseling and began to write about it. Few who have focused on counseling apart from such a background (and such concerns) have been able to maintain a steady, true, doctrinal foundation for doing their “biblical” counseling. This scripturally oriented basis for ministry of all forms is what has made the difference throughout the years.

TT: How did your counseling background affect your pastoral ministry?    Continue at

The False Gospel of Self-Esteem

COUNSELING

“Christian counseling” has become a very prominent feature of the Church of Jesus Christ. The fact that the general area of “counseling” is rife with the philosophies of man results in great danger that the “wisdom” of this world will infiltrate the message of the Church at the expense of the wisdom of God. A growing deception found in Christian counseling (and throughout society) is the false gospel of “self-esteem” which is incompatible with the Biblical Gospel of the Cross of Jesus Christ.

Increasingly, the counseling mentality is that “low self-esteem” is the root cause of a teenager deciding to engage in pre-marital sex or of a house-wife who is always depressed. In fact, prominent Christian personalities can be heard to claim that society’s greatest problem is that of “low self-esteem”, and that everything from abortion, school drop-outs, teen pregnancy to rape, robbery, and poverty can be solved if only we help people to esteem themselves more highly; to love themselves more and more; and to realize their great self-worth!

Those of us who call ourselves Bible-believing Christians must ask some crucial questions. Is mankind’s problem a lack of self-esteem or is it pride, self-centeredness and rebellion? Is the answer to our problem “building self-esteem” or is it brokenness and repentance at the foot of the Cross? And how about my “self-worth”? Doesn’t God’s Word say that in-and-of my “self” I am worthy of eternal hell?

THE REBELLION OF SELF

The origin of the theology of “selfism” can be found in Isaiah 14:12-14 where Satan’s long list of self-exalting “I will’s” are recorded. Satan then took his message of “Self” to the Garden of Eden in Genesis three where, in the form of the serpent, he told Eve that she could be her own god and decide for herself what is right and wrong. Revelation 12:9 says, “…that serpent, Satan, who deceives the whole world.”    Continue at Christian Research Service

Controversy in the New Testament

Sometimes it may seem that we spend too much time refuting falsehood. All of us are chagrined at the preponderance of error both within and without the Church. We may write off those who attempt to combat it and set forth the truth in clarity over against it as “heresy hunters.” The term is used pejoratively; but should it be? Take a quick look at the Books of the New Testament, merely scratching the surface, and see what you think.

• In the Gospels Jesus warns against false teachers, speaks of wolves in sheep’s clothing and the “leaven of the Pharisees.” The record of His ministry is one of conflict with those who refused to accept the teaching He set forth.
• Acts contains the record of the church’s first major controversy over whether or not a person must become a Jew before he could qualify as a Christian. A church council was called to settle the matter. Paul goes to lengths to warn the Ephesian elders about wolves who would devour the flock and schismatically draw away disciples to themselves.
• Romans is an entire doctrinal treatise about justification by faith alone in contrast to salvation by works, and how sanctification follows thereafter. In it, Paul also takes up the rejection of the Jewish church.
• I Corinthians is loaded with problems; schism, misuse of gifts, church discipline, marriage and divorce, and on, and on, on.  Continue at Jay Adams

Jay E. Adams on the Organic Dynamics of Church Eldership

The Word of God, through Paul, states the following as the qualifications of church elders (Christ's undershepherds, functioning at the local church level, ministering to His sheep):

The saying is trustworthy: If anyone aspires to the office of overseer, he desires a noble task. Therefore an overseer must be above reproach, the husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach, not a drunkard, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own household well, with all dignity keeping his children submissive, for if someone does not know how to manage his own household, how will he care for God's church? He must not be a recent convert, or he may become puffed up with conceit and fall into the condemnation of the devil. Moreover, he must be well thought of by outsiders, so that he may not fall into disgrace, into a snare of the devil. (1 Timothy 3:1-7)

But what now after the church leadership (session or consistory) has been organized? Jay E. Adams offers valuable wisdom (sourced from Ordained Servant [vol. 1, no. 2 (April 1992)]):

Working with the Eldership

Probably the first most significant achievement of any minister who newly assumes the pastorate of any congregation is getting to know his elders well and learning how to function smoothly with them. No time can be invested more wisely during the first year of his pastorate (when, as a matter of fact, much else cannot be done anyway) than the time he spends developing and cultivating a close relationship to his elders. This, he should do, both individually and corporately.[1] He must learn to know these men through and through, and he must be willing to expose himself as fully to them as well. A relationship founded upon truth and mutual trust must be built. All of this is essential so that when he tackles the large tasks and faces the crises that inevitably will come, the pastor will not have to do so alone. In many situations, without the full understanding, confidence and backing of his eldership, a minister will be left in a precarious position. His attempts to exert the authority of Christ will be undercut, his efforts to exercise church discipline for the benefit of an erring and contumacious member may be foiled, and his ability to move quickly and smoothly in emergencies will be seriously impaired.  Continue at Underdog

The Biblical Counseling Movement After Adams

The Biblical Counseling Movement After Adams by Heath Lambert (Wheaton, IL: Crossway, 2011)

It may surprise some that the brief history of biblical counseling is a complex one considering its fairly straightforward premise that the Bible is the sufficient foundation and guiding authority of counseling. But biblical counseling is itself, in fact, a complex practice shaped by diverse influences - hermeneutics, psychology, ecclesiology, apologetics, and even epistemology. The interplay of these various disciplines naturally leads to different emphases and practices by biblical counselors.

 

Heath Lambert has performed a great service in providing a succinct well organized summary of the biblical counseling movement as it has developed after Jay Adams. It is a book I recommend for those who want an overview of the biblical counseling movement but aren't ready to tackle David Powlison's hefty 352 page, The Biblical Counseling Movement, a book I recommend for those who want to dig deeper. One of the prominent characteristics of Lambert's book is that it is not simply a history of the movement, but an invitation to participate in it; to know not only what the movement is, but where it has been; and to play a part in where it is going. In fact, the foreword itself, written by David Powlison, outlines six stages of development to help the reader know his or her role in the movement and Lambert himself makes his own suggestions about where the movement needs development in Chapter 6, "An Area Still in Need of Advancement."  Continue at Winston Smith

The Biblical Counseling Movement After Jay Adams

Most biblical counselors would dismiss the term schizophrenia as an unhelpful and confusing label. Heath Lambert has demonstrated, however, that the term has validity as a literary genre. The Biblical Counseling Movement After Adams is a number of contradictory things. It is a respectful recounting of the contributions of Jay Adams and a collection of harsh and unkind epithets about the man and his followers. It is both a carefully researched Ph. D. thesis and grievous academic malpractice. It identifies important issues within the biblical counseling movement and embraces as authoritative shoddily constructed straw men. Lambert praises concepts he himself finds questionable, and confuses movement with maturity, differences with development, and provocation with progress. Upon a careful reading of this book, biblical counselors who are familiar with the issues reported here will be made both thankful and appalled.

Lambert has a genuine respect and appreciation for Jay Adams. It is evident in his first chapter in which he surveys Adams’ early writings and places them in the context of the times they were written. It is a careful and complete survey and serves as a great introduction to the man and his writings. In his conclusion, Lambert correctly points out that Adams has always welcomed a careful examination of what he has written and invited others to build on what Adams himself admitted was preliminary (although not tentative). Lambert does just that. He seeks to identify specific areas where, in his view, Adams’ work was deficient—even erroneous—and marshals support for his conclusions by quoting as authoritative those who do not share his deep respect for Adams—many of whom have misrepresented Adams, and questioned his integrity, character, and scholarship.

As a credible scholarly work The Biblical Counseling Movement After Adams was doomed from the beginning. It began as a Ph.D. project at the Southern Baptist Seminary in Louisville where Lambert teaches. His purpose was to chronicle what he perceived to be the “development” of the biblical counseling movement in its “second generation” iteration. In Lambert’s mind, it was to be a continuation—a volume two—of a dissertation written by David Powlison in 1996 and later published in book form in 2009. Continue at Institute for Nouthetic Studies

“Scholarship” and Accreditation

The whole of conservative Christian “scholarship” boils down to one thing—accreditation. If schools didn’t seek accreditation from the state, they would not be forced to employ only those who have the degrees (“scholars”), but along with the best of these, they could also employ the people with the goods (real “teachers”).

It is a shame that Christian institutions proudly advertise that they are “fully accredited.” They ought to apologize for it. Read it all HERE

The Biblical Counseling Movement

Powlison first takes his readers to the historical backdrop that led to the rise of modern nouthetic biblical counseling. As E. Brooks Holifield explained in A History of Pastoral Care in America, so Powlison traces the movement of pastoral ministry from a focus on salvation to a focus on self. In the generation before Jay Adams’ ministry (the 1920s to 1950s), pastoral counseling was strongly influenced by liberal Protestantism and secular psychology.

Powlison tells the riveting story of Adams’ journey as a young pastor facing crisis after crisis among his parishioners and feeling inadequately prepared. Adams’ internship under the secularist O. Hobart Mowrer, of all people, was a culminating experience leading to Adams’ rejection of secular psychology.

In Powlison’s hand, the narrative is never shallow. He describes other influencing factors on Adams’ theory, including his personality, his background as a preacher, his Reformed Presbyterian theology, and his study of Van Til’s pressupositional apologetics, among others. One cannot understand Adam’s nouthetic approach apart from grasping these background elements. Read it all HERE

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