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(Brush, 2005; Worthington, pp. 134-135). Such research is
not able to answer the basic questions of life’s meaning and
purpose—it provides only temporal, not authoritative truth;
it is constantly being revised; it is theory laden—resting
on hidden assumptions and presuppositions, and it always
requires interpretation (Slife, Reber & Richardson, 2005;
Slife & Williams, 1995). The appeal to an authority or truth
has significant implications in counseling. For example, a
secular cognitive therapist would evaluate rational thinking
on the utilitarian basis of what is most useful in producing
happiness and preserving life. In contrast, a biblically-based
counselor would evaluate thinking on what is most truthful
based upon the Word of God (Roberts, 1987; Roberts,
2001). Imagine the Apostle Paul in a counseling session.
In the secular counselor’s worldview, Paul’s behavior is not
rational since it results in constant harassment and beatings
from state and religious authorities and possible loss of life (2
Corinthians 11:23-28), but in the biblical worldview, his self-
sacrificial actions have a divine purpose and lead to personal
peace and contentment (2 Corinthians 12:10). His life has
a higher meaning and purpose within the plan of God that
addresses both this life and the next.
A Unique Preparation and Empowerment. In the
Christian worldview, counseling, along with all reputable
work, is not just a job, but a calling. One of the results of
the Reformation and the insight of Martin Luther was the
understanding that the concept of calling applied not only
to the professional priesthood, but also to all Christians.
This belief meant that all work, including professions,
trades, occupations, and businesses, should be done for the
honor and glory of God. The immediate effect was that the
quality and quantity of work done by Protestants in Europe
increased in comparison to Catholics and Jews, leading to
greater wealth… though the primary purpose was to please
God (Jones, 2006, pp. 5-6). For Christian counselors, this
means that we constantly strive to increase our knowledge
and improve our skills, not for financial gain or personal
aggrandizement, but to honor God and be His most compe-
tent representatives in the counseling context. The Holy
Spirit, the “Spirit of truth,” empowers us to accomplish this
task (John 14:16, 26). ✠
Ian F. Jones, Ph.D., Ph.D., is Professor of Psychology
and Counseling at New Orleans Baptist Theological
Seminary, where he is chairman of the Division of
Church and Community Ministries and holds the Baptist
Community Ministries’ Chair of Pastoral Counseling. He
serves as the Executive Director of the Board of Christian
Professional & Pastoral Counselors (BCPPC), International Board of Christian
Care (IBCC). With degrees in Christian ethics, psychology and counseling,
sociology, and religion, he has taught, counseled and participated in family
conferences in the U.S., Mexico, Costa Rica, Malaysia, Taiwan, Korea, and
Australia. He is the author of The Counsel of Heaven on Earth: Foundations
for Biblical Christian Counseling.
References
Brush, N. (2005). The limitations of scientific truth: Why science can’t
answer life’s ultimate questions. Grand Rapids, MI: Kregel.
Clebsch, W.A., & Jaekle, C.R. (1964). Pastoral care in historical
perspective: An essay with exhibits. Englewood Cliffs, N.J.: Prentice
Hall.
Hiltner, S. (1958). Preface to pastoral theology. New York: Abingdon Press,
18, 89-172.
Jones, I.F. (2006). The counsel of heaven on earth: Foundations for biblical
Christian counseling. Nashville, TN: B&H Publishers.
Naugle, D.K. (2002). Worldview: The history of a concept. Grand Rapids,
MI: Eerdmans.
On mental health concerns and the heart of God, SBC Resolution,
Houston, Texas, June 2013. Retrieved from
resolutions/1232.
Oden, T. (1980). Recovering lost identity. The Journal of Pastoral Care,
34(1), 4-19.
Pearcey, N. (2004). Total truth: Liberating Christianity from its cultural
captivity. Wheaton, IL: Crossway Books.
Roberts, R.C. (1987). Therapeutic virtues and the grammar of faith. Journal
of Psychology and Theology, 15(3), 191-204.
Roberts, R.C. (2001). Outline of Pauline psychotherapy. In M.R. McMinn
& T.R. Phillips (Eds.), Care for the soul: Exploring the intersection of
psychology & theology (pp. 134-163). Downers Grove, IL: InterVarsity
Press.
Slife, B.D., Reber, J.S., & Richardson, F.C. (Eds.). (2005). Critical thinking
about psychology: Hidden assumptions and plausible alternatives.
Washington, DC: American Psychological Association.
Slife, B.D., & Williams, R.N. (1995). What’s behind the research?:
Discovering hidden assumptions in the behavioral sciences. Thousand
Oaks, CA: Sage.
Worthington Jr., E.L. (2010). Coming to peace with psychology: What
Christians can learn from psychological science. Downer’s Grove, IL:
IVP Academic.
While the naturalistic worldview finds its ultimate authority in science (modernism) or
in the self (postmodernism), the Christian worldview is founded on the Word of God
and His revelation to us. Christian counselors stand on God’s Word, as they carefully
assess evidence-based research in bringing healing counsel to troubled people.