Paul's Passing Thoughts

Why Christians Cannot Trust the Biblical Counseling Movement: Its True History and Doctrine

Posted in Uncategorized by Andy Young, PPT contributing editor on March 18, 2016

Originally published December 29, 2014

Introduction

    The contemporary biblical counseling movement has brought counseling back to the church. Prior, the average evangelical congregation supplied comfort as much as they could while the experts were called on to treat whatever serious problem was at hand. Church was there to get people into heaven; the experts make people as comfortable as possible until they get there.

    That has changed dramatically. In-house counseling addresses every imaginable life problem within the church. Biblical counseling organizations abound and their networks have inundated the institutional church. At the top of the biblical counseling empire is the Christian Counseling & Education Foundation (CCEF) and its offspring: Association of Certified Biblical Counselors, and the Biblical Counseling Coalition. Together, these organizations hold sway over at least 90% of all biblical counseling taking place in the evangelical church.

    Who are they? How did they get here? What do they believe? And are they a help to God’s people, or a detriment? It is important to answer these questions because of the following fact: the present-day biblical counseling movement is the biggest scam ever perpetrated on God’s people, and the harm it will continue to inflict on souls is beyond measure.

    The information in this booklet is far from complicated. The present-day biblical counseling movement has an easily defined history, doctrine, and track record regarding results. Are God’s people being helped, or hurt? And if the biblical counseling movement is a detriment to God’s people, what are the viable alternatives?

    The biblical counseling movement is like clouds without water. That was Jude’s description of false teachers in his letter to the saints. Clouds offer hope that life-giving rain to a thirsty land is coming, but these clouds are merely a mist of empty promises and hopelessness. The goal of this booklet is to warn God’s people, and point to the only true hope of Jesus Christ and His truth.

Because only truth sanctifies (John 17:17),

Paul M. Dohse Sr.

The Beginning of the Biblical Counseling Movement

    In circa 1960, a middle aged Presbyterian pastor named Jay E. Adams had a life transforming experience:

Like many other pastors, I learned little about counseling in seminary, so I began with virtually no knowledge of what to do. Soon I was in difficulty. Early in my first pastorate, following an evening service, a man lingered after everyone else had left. I chatted with him awkwardly, wondering what he wanted. He broke into tears, but could not speak. I simply did not know what to do. I was helpless. He went home that night without unburdening his heart or receiving any genuine help from his pastor. Less than one month later he died. I now suspect that his doctor had told him of his impending death and that he had come for counsel. But I failed him. That night I asked God to help me to become an effective counselor (Jay E. Adams: Competent To Counsel; Zondervan 1970, Introduction xi).

    Therefore, it would be fair to say that whoever that gentleman was, he sparked the beginning of the most significant movement in recent church history. The experience must have profoundly impacted Adams because he was relentless in pursuing counseling knowledge in the years following. Then,

…suddenly, I was forced to face the whole problem in a much more definitive way. I was asked to teach practical theology at Westminster Theological Seminary. One of the courses I was assigned was Poimenics (the shepherding work of the pastor). As part of the course, I was expected to teach the basic theory of pastoral counseling. I had less than a year to think through the problem and prepare my lectures. Where would I begin? (Ibid).

How Did the Church Get There?

    To say that Christians, some 2000 years after the birth of the church, had come to live by biblical generalities, and were farming serious problems out to religious and secular experts is far from painting the church of that time with a wide brush. It’s not oversimplification; it’s the simple fact of the matter. The testimony of a mainstream respected pastor like Jay Adams is sufficient.

    But how did the church come to function that way? The answer is profoundly simple; the functionality of the church was a direct result from the gospel it adopted in the 16th century. The construct mentioned in the introduction of this booklet, church gets us to heaven, experts help us cope until we get there, was a direct effect caused by the Reformation gospel. So, what was that gospel?

The Reformation Gospel

    The Reformation gospel was predicated on the idea that salvation was a process, or progression. In other words, the justification of a believer had a starting point, a progression, and then finality. This is sometimes referred to as beginning justification experienced subjectively followed by final justification.

    So, instead of salvation, or justification being a finished work with the Christian life progressing in complete separation from justification, the Christian life is part of the progression of justification according to the Reformers. In fact, one of the primary Reformers and the father of the Presbyterian Church, John Calvin, titled one of the chapters in his Institutes of the Christian Religion, “The Beginning of Justification. In What Sense Progressive” (book 3, chapter 14).

    In that chapter, Calvin explains the crux of the Reformation gospel: beginning justification only covers past sins, but because Christians continue to sin, they must revisit the same gospel that saved them in order to receive continued forgiveness for new sins committed in the Christian life (section 11). Further clarification on this position can be seen in other sections of the Calvin Institutes:

Nor by remission of sins does the Lord only once for all elect and admit us into the Church, but by the same means he preserves and defends us in it. For what would it avail us to receive a pardon of which we were afterwards to have no use? That the mercy of the Lord would be vain and delusive if only granted once, all the godly can bear witness; for there is none who is not conscious, during his whole life, of many infirmities which stand in need of divine mercy. And truly it is not without cause that the Lord promises this gift specially to his own household, nor in vain that he orders the same message of reconciliation to be daily delivered to them” (4.1.21).

    On the flip side, Calvin went to great lengths in 3.14.9,10 to emphasize the idea that Christians cannot do any work that is pleasing to God because perfect law-keeping is the prerequisite for any ability to please God in any way. Therefore, Christians must continually seek repentance so that the righteousness of Christ will be perpetually imputed to our account in what we would refer to as sanctification, or the Christian life (3.14.11). Therefore, Calvin stated that the Christian life had to be a passive affair focused on perpetual repentance for new sins committed in the Christian life in order to remain justified. This meant a perpetual return to the same gospel that saved us. To Calvin, the Christian life was the Old Testament Sabbath rest if one would progress in justification:

And this emptying out of self must proceed so far that the Sabbath is violated even by good works, so long as we regard them as our own; for rightly does Augustine remark in the last chapter of the 22nd book, De Civitate Dei, ‘For even our good works themselves, since they are understood to be rather His than ours, are thus imputed to us for the attaining of that Sabbath, when we are still and see that He is God; for, if we attribute them to ourselves, they will be servile, whereas we are told as to the Sabbath, “Thou shalt not do any servile work in it.”

The Complete Commentaries on the First Book of Moses Called Genesis: Jean Calvin; translated by Charles William Bingham ,1844-1856. The Harmony of the Law: Commentaries on the Four Last Books of Moses | Its Repetition—Deuteronomy 5:12-15. ¶2.

    Note that the Christian must attain the Sabbath (final justification) by the continued “emptying out of self” which results in the continued imputation of righteousness not our own. It is a perpetual “meditation” on the Sabbath to attain the Sabbath:

It may seem, therefore, that the seventh day the Lord delineated to his people the future perfection of his sabbath on the last day, that by continual meditation on the sabbath, they might throughout their whole lives aspire to this perfection (The Calvin Institutes 2.8.30).

Spiritual rest is the mortification of the flesh; so that the sons of God should no longer live to themselves, or indulge their own inclination. So far as the Sabbath was a figure of this rest, I say, it was but for a season; but insomuch as it was commanded to men from the beginning that they might employ themselves in the worship of God, it is right that it should continue to the end of the world.

The Complete Commentaries on the First Book of Moses Called Genesis: Jean Calvin; translated by John King, 1844-1856. Genesis 2:1-15, section 3.

    Why then did Christians live by biblical generalities, and find themselves inept in regard to helping people? Because the Protestant gospel called for a retaining of salvation through rest and a singular meditation on the same repentance that originally saved us. Since that occurs during the Christian life, and justification is by faith alone, the Christian life must be lived by faith alone, or again, according to the Sabbath rest. Obviously, a diligent study of biblical wisdom and its application to life would not only be a very low priority, but is antithetical to the authentic Protestant gospel. This made weak sanctification in Christian living a longstanding tradition. Church became all about salvation and little else.

History

    Dr. Jay E. Adams was not alone in misunderstanding the true gospel of the Reformation which led to the self-described dilemma he found himself in. Protestantism had become a soft version of the original article. Martin Luther’s alien righteousness was thought to pertain to justification only and not the Christian life as well. In other words, Luther didn’t believe Christians inherit any of God’s righteousness that becomes a part of them. Christians are only declared righteous positionally, but do not actually possess any righteousness in their being. John Calvin concurred throughout his institutes; e.g., 3.14.11.

    Protestantism and its entire offspring heavily emphasized justification only because that is the very premise of its gospel though the causality became very blurred with time. According to the authentic article, sanctification is the manifestation of Christ’s life for the purpose of moving justification forward to final justification.

    The “believers” role is to colabor with Christ by faith alone in order to keep things moving forward, and frankly, an endeavor to keep ourselves saved by faith alone. This requires a redefinition of what is a work in sanctification, and what is not a work in sanctification so that the obedience of Christ would continue to be imputed to us for the purpose of keeping us justified. In this way, according to the Reformers, we are “kept” by Christ because justification is not finished—it’s a process.

    Hence, the Reformers classified what activities in the Christian life are of faith alone. The writings of Luther and Calvin primarily concern a formula for living the Christian life by faith alone. The crux of the formula was a perpetual return to the same gospel that saved us originally for the atonement of “present sin.” That sin is not only covered, but one also continues to be covered by the righteousness of Christ alone and NOT any righteousness inherited by us via the new birth.   This is nothing new, and is what James sought to refute in his letter to the 12 tribes of Israel.

    What is important to establish at this point is the fact that the Reformed community at large began to realize in 1970 that they had drifted away from the authentic Reformed gospel, and stated such emphatically. And ironically, the discovery was made by an Adventist theologian named Robert Brinsmead. This Adventist theologian turned said religion completely upside down with what was known as the Awakening Movement. Many took note, and Brinsmead was joined by two Anglicans, Geoffrey Paxton and Graeme Goldsworthy in the forming of a project named The Australian Forum. The purpose of the project was to awake Christianity to the fact that it had drifted away from the true Reformation gospel resulting in a separation of justification from sanctification, and the idea that Christians inherit a righteous state of being through the new birth.

    And they were exactly correct which resulted in the Reformed community holding their noses and listening to what Brinsmead had to say. Brinsmead, Paxton, and Goldsworthy published a theological journal named Present Truth which had a massive impact on the evangelical world at large. The publication, for all practical purposes, was a contemporary rendering of the Calvin Institutes and was an astonishing articulation of authentic Reformed soteriology.

    Remember, Jay Adams had been called to Westminster Theological Seminary sometime during the mid-sixties, and was buried in developing a counseling construct for the purposes of training pastors. Running parallel to his activities was the Awakening Movement which he probably paid little attention to. That is, until Westminster invited the Australian Forum to meet with the Westminster brain trust. Though it has not been established positively, the legendary Reformed theologian Edmund Clowney, who was president of Westminster at that time, was more than likely present at the meeting. Adams was not happy about the meeting because of Brinsmead, and sarcastically suggested that pork be served for lunch which in fact ended up being the case (The Truth About New Calvinism: TANC Publishing 2011; pp. 59-65).

    After several years of hammering out a counseling construct for the institutional church, Adams published his counseling treatise titled, Competent To Counsel. This was a landmark publication and highly controversial. The theses of the book suggested that Christians, armed with the word of God, were competent to counsel each other and bring about changed lives. Said another way, Christianity is more than Redemption alone, but is also about changed lives for the glory of God. Adams even published another book that makes the same point: More Than Redemption. And yet another book, How To Help People Change. Adams is rightly known as the father of the biblical counseling movement, but he may better be described as the father of aggressive sanctification.

The Perfect Storm of Conflict: 1970

    Ordinarily, this Christian living revolution would have dramatically changed Christianity until the second coming, but remember something else happened the same year that Adams unveiled his counseling treatise in 1970: the advent of the Australian Forum. Therefore, you had two antithetical movements growing side by side in the Protestant community, especially in the halls of Westminster: the resurgence of authentic Protestantism and the biblical counseling movement. One emphasized the fusion of justification and sanctification, and the other emphasized the separation of the two.

    Early in Adams’ tenor at Westminster, a counseling wing of Westminster was established named, The Christian Counseling & Education Foundation, or CCEF. This was a biblical counseling think tank of sorts, and the academic counseling wing of Westminster as well. Its embodiment included proponents of both movements. Later, an accreditation organization was formed known as The Association of Nouthetic Counselors, or NANC.  The purpose of the organization was to certify biblical counselors. This organization was also embodied with proponents of both movements.

    Be advised that it is unlikely that many were conscious of the historical distinctions between the two movements. All in all, the differences were chalked up to disagreement in regard to application, but not anything that pointed to any questions regarding the Reformation gospel itself.

    That would change when a contemporary of Jay Adams at Westminster, Professor John “Jack” Miller developed the Sonship Discipleship program. Clearly, the program was based on the authentic Reformed gospel recovery movement. As the movement grew, Adams, who was gaining significant notoriety as the father of the biblical counseling movement, was called on more and more to weigh-in on the movement.

    This resulted in a contention between Miller and Adams which consummated into Adams writing a book published by Timeless Texts that contended against the program: Biblical Sonship; An Evaluation of the Sonship Discipleship Course. Adams published the book in 1999, the movement began circa 1986, or about 16 years after the resurgence began in 1970.

    Take note: though the program was based on the Reformation principle of fusing justification and sanctification together, it was wreaking havoc on the Protestant church during this time, and that is why Adams jumped into the fray. The point being that Presbyterianism was functioning according to Calvinism Light, and when the original article began to emerge, many Presbyterians, including Adams claimed the Sonship program was not according to the Reformed tradition. Several of these like confrontations pepper church history—usually in the form of antinomian controversies.

    It is important to pause here and establish the fact that these controversies arise because Calvinists often misunderstand what Calvin really believed, and this misunderstanding is most prevalent among Bible scholars and Christian academia at large. This is because seminaries rarely teach anything new, but are merely institutions that regurgitate the traditions of men.

    This is established by the fact that at the beginning of the 1970 resurgence, the Reformed community themselves admitted that the original gospel of the Reformation had been lost. Also, the very nomenclature of their ministries admit it as well; i.e., “The Resurgence,” “Modern Reformation,” etc.

    More to the point, Reformed scholar John H. Armstrong, who co-authored a book with John MacArthur Jr., stated the following in an article titled Death of a Friend on August 31, 2010:

One summer, in the late 1970s I believe, I attended a small gathering associated with the ministry of a popular magazine of the time called Present Truth. The magazine actually opened my eyes to the need for recovering gospel truths in an age that was fast losing its grasp on the grace of God. Two teachers were leading this small gathering and there could not have been more than 75 people in the room. One of those in the audience, and sharing insights only as a humble participant, was Dr. Don Bloesch. I was impressed that a man of such profound scholarship would take the time to share in a small event where he was not a featured speaker. Don believed something important was going on in that room and wanted to interact with it. So did I.

    Why was Armstrong impressed with Bloesch’s willingness to participate in a small Australian Forum Bible study using their theological journal Present Truth? First, because Bloesch was a Reformed heavyweight, but back to the main point: this is one of a myriad of open admissions that the Reformed community at large misunderstood the authentic Reformation gospel. Nevertheless, Jay Adams misunderstood Calvin for the better, and in a big way.

    Yet another example of this can be seen in Dr. John Macarthur Jr.’s keynote address at the 2007 Shepherd’s Conference: Why Every Self-Respecting Calvinist is a Premillennialist.  One blogger aptly described the fallout this way:

John MacArthur’s first message at the Shepherds’ Conference set off shock waves throughout the reformed evangelical church by upholding Premillennialism as being the only consistent position for any person who holds to the doctrine of sovereign electing grace.

online source: faithbyhearing.wordpress.com/2007/03/15/macarthur-why-every-self-respecting-calvinist-should-be-a-premillenialist/

    Amillennialism posits the idea that Israel lost its election (Supersessionism or Replacement Theology) because of rebellion, and this was MacArthur’s contention. If God sovereignly elected Israel, how could they lose their election? However, that idea is in fact perfectly consistent with John Calvin’s theology. He separated election into three categories of people, the non-elect, the called, and those who persevere until the end. The called, are in-fact temporarily illumined but then fall away at some point (The Calvin Inst. 3.24.7,8). Moreover, the massive Reformed pushback against this assertion by MacArthur was completely void in regard to this fact, viz, according to Calvinism, one can lose their election. Calvin stated such in no uncertain terms. In the final analysis, most Calvinists have no idea what Calvin believed.

Meanwhile, back to Westminster  

    Let’s now resume our place in contemporary history at Westminster Theological Seminary. We have two notable Calvinists teaching at the same seminary representing two different Calvinist gospel camps, and teachers from both camps are participating in CCEF and NANC. This is where Jay Adams began to come under serious attack within Reformed ranks, mostly from two mentorees of Dr. Miller, David Powlison and Paul David Tripp. These two men are key figures because they were working hard to develop a counseling version of the Reformed resurgence gospel to answer Adams’ counseling construct that heavily emphasized learn and do. In fact, one of the mantra’s among Adams counselors was, “the power is in the doing.”

    At any rate, the counseling construct developed by Powlison and Tripp while at Westminster is known as Theology of the Heart, and was heavily predicated on Miller’s deep repentance model that aligned well with Luther and Calvin’s ideology and practical application of gospel contemplationism. Their pilot program was operational from circa 2003 to 2005, and culminated in an impressive treatise in 2006 titled How People Change authored by Tripp and another former student of Powlison’s at Westminster.

    During the pilot program with the same name as the book, Powlison listed himself as a “contributor.” This was for the express purpose of plausible deniability because these men knew that the counseling construct they were promoting was counter intuitive to most evangelicals. The pilot program “tested” the material in hundreds of local churches between 2003 and 2005.

    In the introduction to the book (Punch Press 2006), Tripp in essence states that if anyone has a problem with the book, they should blame him, but Powlison should get credit for anything they agree with (the earliest literature from the program named Powlison as the actual “developer” of the curriculum). This was/is a ploy to make the book disagreement proof and protect the face of Theology of the Heart, David Powlison. This good cop—bad cop ploy has been utilized several times to defer criticism of the book.

    Consequently, the 2006 NANC conference was fraught with plenary session addresses and workshops that presented a host of contradictory views. Clearly, the civil war between the generally accepted relationship between justification and sanctification (the two are separate), and the gospel recovery movement was in full swing. During a biblical counseling seminar at John Piper’s church, Powlison stated outright that the difference between “first generation” biblical counseling and “second generation” biblical counseling was two different gospels. However, this was the elephant in the biblical counseling room that no one wanted to talk about:

This might be quite a controversy, but I think it’s worth putting in. Adams had a tendency to make the cross be for conversion. And the Holy Spirit was for sanctification.  And actually even came out and attacked my mentor, Jack Miller, my pastor that I’ve been speaking of through the day, for saying that Christians should preach the gospel to themselves.  I think Jay was wrong on that (David Powlison speaking at John Piper’s church May 8, 2010).

    Ironically, Adams’ primarily criticism of secular psychology has always been the lack of continuity plus the various and sundry theories of change that number over 200 within the discipline, but even though the biblical counseling movement doesn’t have that many varying theories, they are split on the issue that makes the whole discussion worthwhile, the gospel of Jesus Christ.

    This is the first reason the biblical counseling movement must be utterly rejected out of hand—because no one in the movement will draw a deep line in the sand in defense of the gospel. These difference are treated as matters of opinion concerning method instead of what it really is, a contention between two different gospels with heaven and hell in the balance.

    The one thing both camps unwittingly agree on is that the biblical counseling industrial complex must be preserved at the expense of the gospel. In the final analysis, those who function in this way cannot help people change, and will most likely do more harm than good. The movement is pregnant with counselors who lack conviction and love for the truth. They are best avoided at all cost.

    The issue concerning these two different gospels is far from complicated: if one must preach the gospel to themselves every day, that must mean they still need the same gospel that originally saved them, which means their salvation is not a finished work, which also means that they must play some role in finishing their salvation—this would seem evident. If Justification is not finished, works salvation is unavoidable on every wise, and a gospel contemplationism dubbed as a faith-alone work by no means changes this reality.

    And incredibly, this is verbally conceded often. Consider what John Piper said in his three part series, How Does The Gospel Save Believers? 

We are asking the question, How does the gospel save believers?, not: How does the gospel get people to be believers? When spoken in the power of the Holy Spirit, the gospel does have power to open people’s eyes and change their hearts and draw them to faith, and save them. That’s what is happening on Tuesday nights and Wednesday nights this summer. People are being drawn to Christ through the power and beauty of the gospel. But I am stressing what Paul says here in verses 16 and 17, namely, that “the gospel is the power of God for salvation to everyone who believes.” Believers need to be saved. The gospel is the instrument of God’s power to save us. And we need to know how the gospel saves us believers so that we make proper use of it (August 16, 1998, part 2).

    This is the very essence of the Reformation gospel: the idea that salvation is a process in which the “believer” is gradually drawn to Christ for a final salvation. The only way that this process towards final salvation can continue is if we continually return to the same gospel that saved us. This is egregious heresy perpetrated in broad daylight.

    Eventually, Jay Adams was driven out of any association with CCEF and NANC and started The Institute of Nouthetic Studies (INS) with Baptist pastor Donn Arms. INS experiences a significant contention with CCEF and NANC until this day, but unfortunately, the contention primarily focuses on sanctification issues, viz, heart theology, and not the truthfulness of the true gospel. The CCEF/NANC camp applied its latest slap in the face to Adams by changing the name of NANC to The Association Of Certified Biblical Counselors (ACBC).

    INS has two individuals on their staff that also have close relations to CCEF and ACBC. Adams and Arms are to be commended for their confrontation regarding the application of Theology of the Heart to counseling people, but unfortunately, they have not yet made it a salvific gospel issue.

The Big Lie

    Primarily, people go to counseling for one reason: because they see a need for change in their lives. The brain trust of the CCEF counseling empire and their aforementioned affiliates know that they do NOT believe that people change. The magnum opus of heart theology, How People Change, is a misrepresentation of its counseling construct and they know it. As we have seen, the authentic Reformation gospel rejects the idea that people can change in totality.

    Therefore, the goal of biblical counseling is to teach people to see life differently. If they merely see life differently, wellbeing occurs regardless of what is happening in the material world. What happens in the material world is entirely God’s business and not yours. Right seeing is the goal, not right doing, the doing is God’s job—not yours.

    In fact, according to the construct that has taken over the biblical counseling culture, any counseling that emphasizes doing is a false gospel. We, as John Piper often likes to say, must practice a “beholding as a way of becoming.” But remember, the “becoming” speaks to a progression of mere seeing while God himself manifests the doing in the material realm. This booklet will not explore all of the metaphysical constructs that may be applied, but one example comes from page 215 of How People Change:

When we think, desire, speak, or act in a right way, it isn’t time to pat ourselves on the back or cross it off our To Do List. Each time we do what is right, we are experiencing what Christ has supplied for us.

    In other words, we are only experiencing the works of Christ and not actually doing the work ourselves. There are many philosophical applications for this approach including subjective Idealism.  This is the idea that reality is defined by how it is perceived. In other words, there is really no material world per se; it only exists in the minds of individuals. Therefore, change a person’s thinking and you change their reality.

    Another approach is realm manifestation. The invisible world manifests reality in the visible world by whatever means, but those who dwell in the material realm are only experiencing what the invisible realm is manifesting. For the most part, the Reformers, particularly Martin Luther and his spiritual mentor Saint Augustine seemed to believe something along these lines.

    Luther stated in the Heidelberg disputation that the Christian life is lived subjectively; i.e., we really don’t know when we are doing a work or when God is doing the work. However, to believe that whatever we do is evil, and whatever good is done is only experienced by us, but not us doing it, is saving faith. To believe that we can actually do a good work, according to Luther, is mortal sin. To experience a good work as us doing it is only venial sin if we disavow our ability to do any good work and attribute the work to God only:

He, however, who has emptied himself (cf. Phil. 2:7) through suffering no longer does works but knows that God works and does all things in him. For this reason, whether God does works or not, it is all the same to him. He neither boasts if he does good works, nor is he disturbed if God does not do good works through him. He knows that it is sufficient if he suffers and is brought low by the cross in order to be annihilated all the more. It is this that Christ says in John 3:7, »You must be born anew.« To be born anew, one must consequently first die and then be raised up with the Son of Man. To die, I say, means to feel death at hand (Theses 24).

    This is also how Luther defined the new birth. Since we, even as “Christians,” can only do evil, we only seek to live a perpetual “lifestyle of repentance” as Paul Tripp et al call it resulting in a resurrection experience. But remember, we are never sure when these experiences are actually from God, but joy may be an indication, though we are never certain. Remember, this connects us back to “justification experienced subjectively.”

    Hence, we get ourselves to heaven with an ability to “stand in the judgment by faith alone” by revisiting our original salvation. THIS IS KEY, the new birth is not a onetime event which makes us a new creature, the new birth is redefined as a perpetual death and rebirth experience, or a perpetual repeating of our original salvation in order to keep ourselves saved by this living by faith alone formula. Simply stated, it is daily resalvation. We must be resaved or rejustified daily by “preaching the gospel to ourselves every day.”

    There is actually a formal doctrine from the Reformed tradition that defines the new birth in this way, it is called mortification and vivification. It is a perpetual reliving of our original baptism in order to keep ourselves saved.  It is returning to the same gospel that saved us daily in order to remain saved. We focus on our need for repentance (mortification, or death), and we then experience perpetual resurrection (vivification, or a joy experience) in ever-increasing levels.

    Though identified with the Reformed tradition, the father of contemporary biblical counseling, Jay Adams, believes the new birth to be a onetime event and would reject a proper understanding of mortification and vivification. In the same year that he unveiled his biblical approach to a more aggressive sanctification, the Australian Forum began to awaken the Reformed community to the fact that they had lost their way. Roughly sixteen years later, the original article began to be integrated into the biblical counseling movement which put the movement at odds with the very man who started It.

    Jay Adams believes that Christians can change because they are born again. They don’t merely experience a subjective justification; their changed behavior is proof of the new creature. Adams stated in no uncertain terms in the aforementioned treatise against Sonship Theology that justification is a declaration, and sanctification is NOT powered by it. In contrast, sanctification is powered by regeneration, or the new birth. The Christian can change through obedience to biblical wisdom and is helped in doing so by the Holy Spirit.

    But this clearly puts Adams at odds with the true Reformation gospel, and his hesitancy to completely break ties with CCEF et al will only continue to muddy the waters while Adams is accused of propagating a “behavioral model.”

Yet, a behavioral approach to change is hollow because it ignores the need for Christ and his power to change first the heart and then the behavior. Instead, even the Christian version of the approach [Adams] separates the commands of Scripture from their Christ-centered, gospel context (How People Change 2006, p. 26).

    This is egregiously disingenuous. On pages 64 and 65 of the same book, Tripp describes Christians the same way Luther would: “alienated enemies” who “suppress the truth in unrighteousness” and “dead,” and “When you are dead, you cannot do anything.” Tripp goes on to say on page 65 that denying we are unchanged is to deny Christ. The key to change is not getting better, but seeing ourselves for who we really are. This entails a peeling away of layers to see the “sin beneath the sin” as their mentor Dr. John Miller put it. So-called “heart change” is really just an ability to see or perceive, NOT an ever-increasing ability to do anything.

Conclusion

    The biblical counseling movement as it now stands is not about change. Unfortunately, the movement’s willingness to knowingly state otherwise is indicative of its character. It is predicated on this lie and a false gospel. It cannot help people, and must be utterly rejected in totality.

    Moreover, in our endeavor to find real change via the Scriptures, Christian academia must be held at arm’s length and viewed with suspicion in all respects. The very character of every Christian academic must be questioned, and their gospel assumed false. Why? Because after 2000 years and trillions of dollars, what do we have? Nothing more than those who proudly call themselves Calvinists while having no idea what Calvin really believed! We are not obligated to follow their zeal not according to knowledge resulting in our own demise.

    Secondly, Christians need to educate themselves in regard to full-orbed reality. Unfortunately, a lack of knowledge in the area of world philosophy, a discipline we are often told we do not need, is essential in understanding the foundations and functioning of traditional Protestantism. Clearly, the Reformers forced the Bible into their own philosophical presuppositions. The Bible must be perceived grammatically, literally unless stated otherwise, and according to its historical backdrop.

    Thirdly, Christians must discern who we are! Are we merely declared righteous because Jesus obeys for us, or are we actually recreated as righteous beings through the new birth? And what is our relationship to the law accordingly?

    Fourthly, we need to take up Jesus Christ on His promise to lead us in all truth if we seek it. We ourselves need to seek this truth while ceasing to listen to a Christian academia that has failed miserably. They have done little more than  create mass confusion, and have charged us trillions of dollars for the privilege of doing so.

    We live in an information age, and it is time for a new movement by those who originally made up the church:

“Brothers and sisters, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth.”

    In the same way the Corinthian church was vexed by the bondage of academia as if God chose the haughty things of the world rather than the meek, we find ourselves in the same tyranny and bondage to aristocratic lords. Let us break free and break bread together as noble first century Bereans, and let us change for the glory of God, and help others to do the same.

    We will close, perhaps ironically, with the verse of Scripture that Jay Adams chose as the thesis of his groundbreaking work, Competent To Counsel:

“As far as I am concerned about you, my brothers, I am convinced that you especially are abounding in the highest goodness, richly supplied with perfect knowledge and competent to counsel one another”

~ Romans 15:14  (Williams)

Achieving Total Conquest Over Depression, Part 1: Paul and Susan Christian Living Series on Blogtalk Radio Program 3

Posted in Uncategorized by Paul M. Dohse Sr. on January 12, 2016

blog-radio-logoIntroduction for all parts:

Everyone wants to be happy. Happiness is the essence of a quality life. Closely akin to happiness is peace; a relaxed and tranquil state of mind. Clinical depression prevents both and thrusts one into the pits of darkness and despair. Trouble in life can put people into a day by day survival mode, clinical depression puts people into an hour by hour survival mode.

This type of depression is an oppression of the soul that often torments people with out of control thoughts coming from a racing mind. The person may experience psychopathic thoughts that are totally out of character for the individual. Interests and enjoyments vanquish—the depressed person loses all self confidence and believes they are losing their mind.

Depression’s greatest ploy is how it is experienced; it seems to be a foe that attacks from outside of us and oppresses whomever it chooses. In fact, the medical model of depression does nothing to lessen that fear. Can depression come upon us in the same way that we catch a cold? What are its causes, and what is the cure? Is there a cure? Is there hope for those stricken with major depression?

Susan and Paul will speak from their own experiences with clinical depression, and how it has stricken others. The topic of depression has been a focus of Paul’s studies for 35 years, and he has experienced it as an unbeliever and believer. But, ideas that come from experience alone are not adequate; facts must explain why life is experienced in the way that it is.

Don’t give depression another year; join Paul and Susan live and contribute to the discussion.

Achieving Total Conquest Over Depression: Part 1; Audio Podcast Link

Greetings truth lovers from the Potter’s House in Xenia, Ohio. This is Paul and Susan Dohse broadcasting live from blogtalkradio.com/falsereformation. Tonight, part 3 of our Christian Living series: “Achieving Total Conquest Over Depression.” [This is part 1 in regard to the subject of depression.]

If you want to join in the discussion, call 937-855-8317—you may remain anonymous—when you hear me say, “This is Paul and Susan, what is your comment or question” just start talking. You can also add to the program by emailing a comment or question to paul@ttanc.com that’s paul@ tyrant, tulip, Alice, Nancy, cat .com. We keep an eye on the email during the program. You can also find our published materials at tancpublishing.com.

So, of course, we are a pretty small-time ragtag operation here at blogtalk, so let me give you instructions on how to listen to the program over your phone if you don’t want to be patched in live to discuss this issue on the air. Call in, wait till you hear the show live; then hangup and call back. That’s our signal that you only want to listen to the show over your phone. If you want to be patched in to discuss the topic with Susan and me live, just call in and wait for us to patch you in. If your PC or MAC is near by, turn down the speakers to prevent feedback.

Let me begin tonight with this: even though depression has been a significant interest of mine for 35 years, it goes without saying that there is a lot about depression and related struggles that I do not know. Tonight is about what I do know, and how you can use it to help others who are in a state of depression.

First, here is what I know about depression’s most formidable weapon in its arsenal: the idea that depression is [always] a chronic medical problem is a lie. Depression is curable…always. I know this from personal study, personal experience, and my experience with helping others with depression. No, just because I am using the nomenclature, “clinical depression,” doesn’t mean I buy into the medical model. With that being said, I know from personal experience that depression can be caused by physiological conditions. Some medications can cause depression, and it is said that thyroid problems can cause depression as well. As far as the latter—don’t know, but in regard to the former—I do know from experience with other people.

Here is the first thing you do when you get depression: you go to the doctor. Doctors are an efficacious ally in the fight against depression, but many get some important things wrong; specifically, the idea that depression is a chronic medical problem—that’s just wrong.

Ok, so, let’s take my own case with depression for example. My doctor at the time was an awesome doctor, but he and I had some disagreement on this whole “chemical imbalance” thing. Undoubtedly part of God’s plan, I joined a church at the time pastored by a disciple of Dr. Jay Adams. And we have much to say tonight in regard to the infamous Dr.J., but suffice to say for now that I had bought into his idea that depression is not hopeless—there is something you can do about it.

Now, no doubt, people with severe depression probably have a chemical imbalance. And no doubt, medication makes the patient feel better. But here is the question: “Which comes first; the cause or the symptoms?” There is no doubt that causes of depression can lead to symptoms that all but totally disable the depressed person. Listen to me, lack of sleep alone will totally put you down. So here is what I decided early on: Adams’ counseling model was the ticket, but I needed the drugs to help me through the physiological symptoms caused by the depression.

At first, I took the doses prescribed by the doctor, and no doubt, the stuff works. But as I improved, I began cutting the doses back without telling the doctor. Of course, he believed that the medication was making me better, but I believed my change of thinking and lifestyle was making me better and the drugs were just taking care of the debilitating symptoms. He would often say, “Wow, this is great, we are finding just the right balance in the dosage” while in reality I was cutting in half whatever he told me to take. See the problem here? And, was that whole experience kinda fun? Yes it was.

But here is the problem: any sane person is going to naturally assume that because the medication is making them feel better, that the “cure” confirms the diagnosis and this is just not true. Listen, here is something else that we know…long term use of psychotropic drugs will mess your body up bad. Drugs are not the cure.

So, the most formidable weapon of depression is this whole idea that it has a medical cause. You get depression like you catch a cold or something. This leads to the medication whack-a-mole game and the real cause is never addressed. This leads to depression’s second greatest weapon: hopelessness. Um, I suppose people can live without hope, but it ain’t pretty. Who wants to hear a doctor say, “There is nothing we can do”? Second to that, “All we can do is help you cope.” However, whenever you can do something, well, obviously, that gives hope. Here is something about hope and please don’t miss this: the Bible makes hope synonymous with TRUTH. If a “truth” has no hope, it’s probably not true. This whole thing with DOING is big in regard to our discussion about Jay Adams which we will get to shortly.

Thirdly, another big weapon of depression follows: the gravity of it is only understood by those who have suffered from it. Those who have never experienced depression seem to assume that it is an overreaction to the blues or merely being bummed out. To the contrary, depression is a debilitating oppression. Imagine not having any interest in anything, or finding no enjoyment in anything that you formally enjoyed. In fact, things that you formally enjoyed like music may disturb and agitate you. The mind races with uncontrolled and disturbing thoughts. Though most of these thoughts are not accompanied by a desire or motive to carry them out, they are yet very disturbing and will involve hurting one’s self or others. Women will often put their children in the care of others because the presence of the children incite thoughts of hurting them. Of course, because one thinks they are losing their mind because of all of this, sleep deprivation follows which only further inflames the situation.

This is what I mean by the term, “clinical depression.”

A fourth weapon of depression is isolation. The depressed person believes that no one but them can understand what they are going through, and therefore, no one can help them. This will often lead the depressed person to suffer alone and not seek help.

The fifth weapon of depression is the downward spiral. Thoughts and actions create certain feelings, BUT feelings also produce thoughts. The depressed person’s worst enemy is thinking provided by feelings, and worse yet, when those thoughts are believed to be true. The depressed person will sometimes say, “I feel like I am losing my mind.” Note: their feelings are telling them something, leading to fear that such might happen. This think, feel, think, feel, think, feel, downward spiral is a very dangerous thing. [Thoughts (fears) produced by feelings accompanied by depression are lies].

Yet a sixth weapon of depression is the idea that depression comes from the outside and inflicts whomever it will. Depression is seen as an ominous force that comes from without and cannot be defeated or controlled. Many depressed people wonder if depression is demon oppression, and in fact I believe this to be the case in many instances. Worse yet however is the belief that Christians can be demon possessed, which definitely adds another recipe for disaster to the situation.

But the beginning of complete victory over depression starts with these facts: You are NOT losing your mind, your depression has a cause or causes, and when you find those causes, there are solutions that overcome the causes. In other words, HOPE. Without hopelessness, depression is dead in the water. Hopelessness is the food that feeds the depression beast. Depression has no greater ally than the medical model. This is not to say that depression doesn’t become a medical problem, this is saying the following idea is proven to be a lie: depression is caused by a chronic medical problem that requires medication throughout the remainder of the person’s life. This robs the depressed of hope as they are continually returning to doctors to get their medication adjusted.

Let’s pause here to make a point based on the obvious. Those who have lost a loved one or suffered some other sort of tragedy may become depressed. The cause is obviously grief. The cure is wisdom in regard to grief. The Bible has a lot to say about the proper way to grieve. We are not to grieve as those who have no hope [1Thess 4:13]. Also, we are created to be social beings; people can become depressed because they are lonely. Now look, I am not that much of a social being, so I don’t relate that much to people who are struggling with loneliness, but let me tell you something…I have seen loneliness utterly destroy people. It can be a very strong emotion. This is where I will point to one of many advantages of home fellowships versus the institutional church. Being around lots of people doesn’t cure loneliness, but can rather merely remind you of how lonely you are. Being around lots of people engaging in superficial conversation doesn’t cure loneliness, real friendships are the cure, not people gathered together to pay their salvation dues by participating in institutional sacraments.

Let’s look at another cause and effect depression issue. The Bible teaches that our heart will be where we invest. This is kind of in the area of preventative medicine regarding what we call a “balanced life.” You have an over-investment in a particular area of your life, and then you lose whatever that is. With women, it’s usually children; with men, it’s usually their careers. When the loss happens, it leaves a huuuuuge empty void in the person’s being. Empty nest syndrome can cause very severe depression in women.

These are easily defined types of depression.  Tonight, we are dealing with oppressive types of depression which I described earlier—this type of depression seems to come out of nowhere.

What am I saying in all of this? Debilitating depression (not the depression all of us are bound to experience from time to time) is BOTH preventable and curable. And in both cases, practicality and wise living is the key.

So, we have three areas yet to visit tonight in regard to this issue of depression that is of the oppressive type: history, cause, and cure. As Christians, contemporary church history is very relevant to the subject of mental wellbeing among Christians and depression in particular.

When I became a Christian in 1983, one of the things I assumed was that Christians would be experts in good living. I thought, “I am saved, now it is time to get on with this living godly thing.” Boy, was I ever in for a surprise. Secondly, I assumed that no life problem was too big for God, and that the Bible had the answers for all of them. Again, I was in for a really big surprise. From the outset, I was perplexed about all of the discussion surrounding the same gospel that saved us.

Here is what I didn’t understand: Protestantism, hereafter, “church,” was/is predicated on the idea that salvation is a process that is maintained by faithfulness to church and its sacraments. Catholics are pretty upfront about this; Protestants and their “means of grace” are less so. You get saved by faith alone, but then faithfulness to the “means of grace” (grace refers to salvation) keeps the salvation process moving forward.

Both Catholics and Protestants (authentic Protestantism) believe that salvation is an ongoing process, aka progressive justification. Catholics believe in a literal new birth which qualifies one to do good works as one of the sacraments that progress salvation forward. Protestants cry foul on that and deem it works salvation. How then does Protestantism get around the works salvation charge? Well, since mere belief in the gospel that saved you is not a work, you keep yourself saved by returning to the same gospel that saved you over and over again. The likes of Dr. Micheal Horton call this, “revisiting the gospel afresh.”

So, how exactly do you return to the gospel? Well, how were you originally saved? Right, you repented and were forgiven of sin. Think about this: if you keep yourself saved by returning to the gospel, you must still need the gospel and salvation, right? Paul David Tripp calls this a “lifestyle of repentance.” Right, because of “present sin”, Christians still need ongoing forgiveness. Beginning salvation took care of all of our past sin while “preaching the gospel to ourselves every day” takes care of the “present sin.” IF we live our “Christian” lives by faith alone well enough, we will be able to stand in the final judgment covered by the righteousness of Christ and not a “righteousness of our own.” But take note: there is only ONE place where you can receive forgiveness for present sin and keep your salvation moving forward; that’s right, your good ol’ local institutional Protestant church. Look, this is documented Protestant orthodoxy. This is irrefutable.

But over the course of years from the Protestant Reformation, primarily from people reading the Bible grammatically within the Protestant camp, that gospel began to get integrated with other ideas like OSAS (once saved always saved) and ideas of obedience to the law, but not to the point where it had any real significance. As far as Protestants go, this led to living by biblical generalities. Yet, churchians functioned according to original Protestant tenets, but verbally professed things like OSAS and obedience to the law. As always, real life problems were farmed out to secular “experts” because the church’s business is keeping people saved, not solving life problems. I heard a pastor recently commend himself for not counseling in order to not be distracted from what really matters: the gospel.

In 1970, a Presbyterian pastor, Dr. Jay Adams, decided to pushback against the church’s inability to help people with the word of God. Dr. Adams was like most Protestants of that day; they really didn’t understand what the Reformation was really about. Adams is what we call a grammatical Calvinist; he interprets reality literally, and interprets the Bible grammatically. Much of Adams’ theology is predicated on the plain sense of Scripture, but that’s NOT Calvin and Luther, nor is it Augustine who Calvin and Luther followed. The big three of Protestant soteriology, Augustine, Luther, and Calvin, held to a redemptive view of reality (cross metaphysics) and a redemptive interpretation of Scripture.

These are also two different gospels. A grammatical Calvinist believes that salvation is a finished work and the Christian life, or sanctification, is completely separate from justification. The grammatical interpretation of Scripture and reality begins to formulate a hybrid theology with the redemptive fundamentals of Reformed doctrine. But this is not what the Reformers believed. Adams did not understand why the church was so passive in regard to helping people change, but nevertheless, he sought to apply his studies to changing that mode of operation.

In 1970, his book, Competent to Counsel, launched the biblical counseling movement. Let me also say this: Adams wanted this to be a laity movement. Adams was not the founder of CCEF or NANC. He was not in favor of certifying counselors. This is one of the many things he is to be commended for. His movement resulted in a real revival. I believe this movement, primarily in the 90s when it really picked up steam, was one of the few true revivals, if not the only true one post-Reformation. And don’t bring up the Great Awakening as an argument though that is a great example of many, many pseudo Reformed revivals claimed by that camp. The Great Awakening was a product of the American Revolution and its ideas concerning freedom. Then you have Edwards/Whitefield et al riding in on their mangy horses and taking credit for it. They shared the exact same Puritan soteriology that incited the American Revolution. At any rate, the biblical counseling movement was a true revival in that people’s lives were being changed dramatically. I was there and witnessed it with my own eyes, and was an avid supporter of the movement.

Also in 1970, a Seventh Day Adventist theologian named Robert Brinsmead launched a movement that revealed the real and original tenets of the Protestant Reformation. This movement led to several other movements resulting in a massive resurgence of Reformation soteriology known as the New Calvinism movement. Born out of the New Calvinism movement was an alternative to Adams’ counseling construct known as “second generation biblical counseling.” At first, both movements got along ok with Psychology being the primary whipping boy for both movements, but eventually their conflicting gospels would collide. While Jay Adams is the primary personification of first generation biblical counseling, Dr. David Powlison is such for second generation biblical counseling. While speaking at pastor John Piper’s church (the “elder statesmen of the New Calvinism”), Powlison admitted openly that the difference between the two counseling movements is a contrary gospel.

Now, let me make this as simple as I can. In change and problem solving, if you can do something, there is hope—if you can’t do something, there isn’t hope. If the doctor comes to you and says, “There is nothing we can DO,” that is NOT hopeful. If the doctor says, “There is something we can do,” there is hope. This would seem fairly evident. Listen to what Jay Adams told me himself face to face: when he was traveling about speaking at churches regarding his counseling movement, his talks were treated as if they were a “strange new gospel” because he was saying that we could DO something about our problems. A title of a book Adams wrote during that time is “More Than Redemption.” Say what?!! That title and the idea of it is completely antithetical to the Protestant Reformation which contended that justification is the whole enchilada from beginning to end. The point of all of this? In considering where to go for help in the evangelical church, what gospel is the counseling based on? Can one be helped by a false gospel? I think not.

In addressing the causes and biblical cures of oppressive types of depression we cannot discuss everything tonight, but we can discuss the most important things. In the case of my depression, I was never able to pinpoint a specific cause…until recently. I guess the cause is now so obvious that it escaped recognition as the obvious sometimes does—you are looking for something deeper rather than what is right in front of you.

Like most unbelievers, I believe I had an intuitive understanding of the new birth. I think most unbelievers know salvation means being saved from your present life. And that’s exactly the reason that unbelievers resist; even in the face of imminent disaster there is something about their life that they don’t want to give up. Perhaps they think they are free and the Lord’s commands are “burdensome.” At any rate, in my childlike state of mind as a new believer, I was shocked to realize that I was still sinning. You see, I assumed a radical transformation would take place. Sure, my life greatly improved, but I didn’t want to sin at all! I read book after book and agonized over the Scriptures in order to find out what was going on. And of course, no one in the institutional church could correctly explain it to me. The lame explanations that I received didn’t ring true to me [especially the “two natures” fighting against each other motif].

Bottom line: how could I be absolutely sure that anything I did for God in my life wasn’t an effort to justify myself? This threw cold water on any attempts to love God and kept me in constant doubt and turmoil.

Consequently, I doubted my salvation. Not only that, there were sins in my life that I just couldn’t overcome. Here is what I believe led to my depression: fear of condemnation, AND being under law. That’s where it began, and then some of the other factors we have discussed tonight all joined in resulting in a colossal downward spiral. If you doubt your salvation, your hope is greatly diminished. A basic fear of condemnation and judgment, I have come to believe, prefaces the massive list of phobias that exist in our society. The Bible states that fear and death go hand in hand, and the terror of death is defined by the fear of judgment that follows [Hebrews 2:15].

Moreover, a single perspective on law leading to a mentality verbalized to me just the other day, “sin is sin,” leads to slavery to sin because you are still under law and provoked by it leading to even more fear of condemnation [Romans 7:1-11]. I believe my former depression was the result of my defective understanding of law and gospel and justification specifically.

The Bible states that mature love casts out fear, but this does not speak of acts of love per se [acts of love however do bring peace and joy], but a state of being. Working out our love to the point of maturity is the antithesis of being under law and its condemnation—condemnation is impossible, and all that is left is the wages of life as opposed to the wages of death. We are under grace where love fulfills the whole law. If we still need the gospel, that means we still need salvation from the law’s condemnation. In fact, Calvin and Luther both stated that fear of condemnation is the catalyst for sanctification—they plainly said it! Hence, more depression should be expected in the church than anywhere else! [See the booklet, “It’s Not About Election” @ tancpublishing.com].

Fear is a really really big deal, and is more times than not a perquisite to depression. Please note the following from the Anxiety and Depression Association of America:

A1F.jpgA2FF.jpgA3FA4F[Note that fear/anxiety is associated with almost every mental illness that there is.]

I have come to believe that helping people with the deepest needs of life begins with a biblically accurate view of justification and its relationship to sanctification. This is where it begins, let’s go to the phones.

Why Christians Cannot Trust the Biblical Counseling Movement: Its True History and Doctrine

Posted in Uncategorized by pptmoderator on December 14, 2015

Originally posted December 29, 2014

Introduction

    The contemporary biblical counseling movement has brought counseling back to the church. Prior, the average evangelical congregation supplied comfort as much as they could while the experts were called on to treat whatever serious problem was at hand. Church was there to get people into heaven; the experts make people as comfortable as possible until they get there.

    That has changed dramatically. In-house counseling addresses every imaginable life problem within the church. Biblical counseling organizations abound and their networks have inundated the institutional church. At the top of the biblical counseling empire is the Christian Counseling & Education Foundation (CCEF) and its offspring: Association of Certified Biblical Counselors, and the Biblical Counseling Coalition. Together, these organizations hold sway over at least 90% of all biblical counseling taking place in the evangelical church.

    Who are they? How did they get here? What do they believe? And are they a help to God’s people, or a detriment? It is important to answer these questions because of the following fact: the present-day biblical counseling movement is the biggest scam ever perpetrated on God’s people, and the harm it will continue to inflict on souls is beyond measure.

    The information in this booklet is far from complicated. The present-day biblical counseling movement has an easily defined history, doctrine, and track record regarding results. Are God’s people being helped, or hurt? And if the biblical counseling movement is a detriment to God’s people, what are the viable alternatives?

    The biblical counseling movement is like clouds without water. That was Jude’s description of false teachers in his letter to the saints. Clouds offer hope that life-giving rain to a thirsty land is coming, but these clouds are merely a mist of empty promises and hopelessness. The goal of this booklet is to warn God’s people, and point to the only true hope of Jesus Christ and His truth.

Because only truth sanctifies (John 17:17),

Paul M. Dohse Sr.

The Beginning of the Biblical Counseling Movement

    In circa 1960, a middle aged Presbyterian pastor named Jay E. Adams had a life transforming experience:

Like many other pastors, I learned little about counseling in seminary, so I began with virtually no knowledge of what to do. Soon I was in difficulty. Early in my first pastorate, following an evening service, a man lingered after everyone else had left. I chatted with him awkwardly, wondering what he wanted. He broke into tears, but could not speak. I simply did not know what to do. I was helpless. He went home that night without unburdening his heart or receiving any genuine help from his pastor. Less than one month later he died. I now suspect that his doctor had told him of his impending death and that he had come for counsel. But I failed him. That night I asked God to help me to become an effective counselor (Jay E. Adams: Competent To Counsel; Zondervan 1970, Introduction xi).

    Therefore, it would be fair to say that whoever that gentleman was, he sparked the beginning of the most significant movement in recent church history. The experience must have profoundly impacted Adams because he was relentless in pursuing counseling knowledge in the years following. Then,

…suddenly, I was forced to face the whole problem in a much more definitive way. I was asked to teach practical theology at Westminster Theological Seminary. One of the courses I was assigned was Poimenics (the shepherding work of the pastor). As part of the course, I was expected to teach the basic theory of pastoral counseling. I had less than a year to think through the problem and prepare my lectures. Where would I begin? (Ibid).

How Did the Church Get There?

    To say that Christians, some 2000 years after the birth of the church, had come to live by biblical generalities, and were farming serious problems out to religious and secular experts is far from painting the church of that time with a wide brush. It’s not oversimplification; it’s the simple fact of the matter. The testimony of a mainstream respected pastor like Jay Adams is sufficient.

    But how did the church come to function that way? The answer is profoundly simple; the functionality of the church was a direct result from the gospel it adopted in the 16th century. The construct mentioned in the introduction of this booklet, church gets us to heaven, experts help us cope until we get there, was a direct effect caused by the Reformation gospel. So, what was that gospel?

The Reformation Gospel

    The Reformation gospel was predicated on the idea that salvation was a process, or progression. In other words, the justification of a believer had a starting point, a progression, and then finality. This is sometimes referred to as beginning justification experienced subjectively followed by final justification.

    So, instead of salvation, or justification being a finished work with the Christian life progressing in complete separation from justification, the Christian life is part of the progression of justification according to the Reformers. In fact, one of the primary Reformers and the father of the Presbyterian Church, John Calvin, titled one of the chapters in his Institutes of the Christian Religion, “The Beginning of Justification. In What Sense Progressive” (book 3, chapter 14).

    In that chapter, Calvin explains the crux of the Reformation gospel: beginning justification only covers past sins, but because Christians continue to sin, they must revisit the same gospel that saved them in order to receive continued forgiveness for new sins committed in the Christian life (section 11). Further clarification on this position can be seen in other sections of the Calvin Institutes:

Nor by remission of sins does the Lord only once for all elect and admit us into the Church, but by the same means he preserves and defends us in it. For what would it avail us to receive a pardon of which we were afterwards to have no use? That the mercy of the Lord would be vain and delusive if only granted once, all the godly can bear witness; for there is none who is not conscious, during his whole life, of many infirmities which stand in need of divine mercy. And truly it is not without cause that the Lord promises this gift specially to his own household, nor in vain that he orders the same message of reconciliation to be daily delivered to them” (4.1.21).

    On the flip side, Calvin went to great lengths in 3.14.9,10 to emphasize the idea that Christians cannot do any work that is pleasing to God because perfect law-keeping is the prerequisite for any ability to please God in any way. Therefore, Christians must continually seek repentance so that the righteousness of Christ will be perpetually imputed to our account in what we would refer to as sanctification, or the Christian life (3.14.11). Therefore, Calvin stated that the Christian life had to be a passive affair focused on perpetual repentance for new sins committed in the Christian life in order to remain justified. This meant a perpetual return to the same gospel that saved us. To Calvin, the Christian life was the Old Testament Sabbath rest if one would progress in justification:

And this emptying out of self must proceed so far that the Sabbath is violated even by good works, so long as we regard them as our own; for rightly does Augustine remark in the last chapter of the 22nd book, De Civitate Dei, ‘For even our good works themselves, since they are understood to be rather His than ours, are thus imputed to us for the attaining of that Sabbath, when we are still and see that He is God; for, if we attribute them to ourselves, they will be servile, whereas we are told as to the Sabbath, “Thou shalt not do any servile work in it.”

The Complete Commentaries on the First Book of Moses Called Genesis: Jean Calvin; translated by Charles William Bingham ,1844-1856. The Harmony of the Law: Commentaries on the Four Last Books of Moses | Its Repetition—Deuteronomy 5:12-15. ¶2.

    Note that the Christian must attain the Sabbath (final justification) by the continued “emptying out of self” which results in the continued imputation of righteousness not our own. It is a perpetual “meditation” on the Sabbath to attain the Sabbath:

It may seem, therefore, that the seventh day the Lord delineated to his people the future perfection of his sabbath on the last day, that by continual meditation on the sabbath, they might throughout their whole lives aspire to this perfection (The Calvin Institutes 2.8.30).

Spiritual rest is the mortification of the flesh; so that the sons of God should no longer live to themselves, or indulge their own inclination. So far as the Sabbath was a figure of this rest, I say, it was but for a season; but insomuch as it was commanded to men from the beginning that they might employ themselves in the worship of God, it is right that it should continue to the end of the world.

The Complete Commentaries on the First Book of Moses Called Genesis: Jean Calvin; translated by John King, 1844-1856. Genesis 2:1-15, section 3.

    Why then did Christians live by biblical generalities, and find themselves inept in regard to helping people? Because the Protestant gospel called for a retaining of salvation through rest and a singular meditation on the same repentance that originally saved us. Since that occurs during the Christian life, and justification is by faith alone, the Christian life must be lived by faith alone, or again, according to the Sabbath rest. Obviously, a diligent study of biblical wisdom and its application to life would not only be a very low priority, but is antithetical to the authentic Protestant gospel. This made weak sanctification in Christian living a longstanding tradition. Church became all about salvation and little else.

History

    Dr. Jay E. Adams was not alone in misunderstanding the true gospel of the Reformation which led to the self-described dilemma he found himself in. Protestantism had become a soft version of the original article. Martin Luther’s alien righteousness was thought to pertain to justification only and not the Christian life as well. In other words, Luther didn’t believe Christians inherit any of God’s righteousness that becomes a part of them. Christians are only declared righteous positionally, but do not actually possess any righteousness in their being. John Calvin concurred throughout his institutes; e.g., 3.14.11.

    Protestantism and its entire offspring heavily emphasized justification only because that is the very premise of its gospel though the causality became very blurred with time. According to the authentic article, sanctification is the manifestation of Christ’s life for the purpose of moving justification forward to final justification.

    The “believers” role is to colabor with Christ by faith alone in order to keep things moving forward, and frankly, an endeavor to keep ourselves saved by faith alone. This requires a redefinition of what is a work in sanctification, and what is not a work in sanctification so that the obedience of Christ would continue to be imputed to us for the purpose of keeping us justified. In this way, according to the Reformers, we are “kept” by Christ because justification is not finished—it’s a process.

    Hence, the Reformers classified what activities in the Christian life are of faith alone. The writings of Luther and Calvin primarily concern a formula for living the Christian life by faith alone. The crux of the formula was a perpetual return to the same gospel that saved us originally for the atonement of “present sin.” That sin is not only covered, but one also continues to be covered by the righteousness of Christ alone and NOT any righteousness inherited by us via the new birth.   This is nothing new, and is what James sought to refute in his letter to the 12 tribes of Israel.

    What is important to establish at this point is the fact that the Reformed community at large began to realize in 1970 that they had drifted away from the authentic Reformed gospel, and stated such emphatically. And ironically, the discovery was made by an Adventist theologian named Robert Brinsmead. This Adventist theologian turned said religion completely upside down with what was known as the Awakening Movement. Many took note, and Brinsmead was joined by two Anglicans, Geoffrey Paxton and Graeme Goldsworthy in the forming of a project named The Australian Forum. The purpose of the project was to awake Christianity to the fact that it had drifted away from the true Reformation gospel resulting in a separation of justification from sanctification, and the idea that Christians inherit a righteous state of being through the new birth.

    And they were exactly correct which resulted in the Reformed community holding their noses and listening to what Brinsmead had to say. Brinsmead, Paxton, and Goldsworthy published a theological journal named Present Truth which had a massive impact on the evangelical world at large. The publication, for all practical purposes, was a contemporary rendering of the Calvin Institutes and was an astonishing articulation of authentic Reformed soteriology.

    Remember, Jay Adams had been called to Westminster Theological Seminary sometime during the mid-sixties, and was buried in developing a counseling construct for the purposes of training pastors. Running parallel to his activities was the Awakening Movement which he probably paid little attention to. That is, until Westminster invited the Australian Forum to meet with the Westminster brain trust. Though it has not been established positively, the legendary Reformed theologian Edmund Clowney, who was president of Westminster at that time, was more than likely present at the meeting. Adams was not happy about the meeting because of Brinsmead, and sarcastically suggested that pork be served for lunch which in fact ended up being the case (The Truth About New Calvinism: TANC Publishing 2011; pp. 59-65).

    After several years of hammering out a counseling construct for the institutional church, Adams published his counseling treatise titled, Competent To Counsel. This was a landmark publication and highly controversial. The theses of the book suggested that Christians, armed with the word of God, were competent to counsel each other and bring about changed lives. Said another way, Christianity is more than Redemption alone, but is also about changed lives for the glory of God. Adams even published another book that makes the same point: More Than Redemption. And yet another book, How To Help People Change. Adams is rightly known as the father of the biblical counseling movement, but he may better be described as the father of aggressive sanctification.

The Perfect Storm of Conflict: 1970

    Ordinarily, this Christian living revolution would have dramatically changed Christianity until the second coming, but remember something else happened the same year that Adams unveiled his counseling treatise in 1970: the advent of the Australian Forum. Therefore, you had two antithetical movements growing side by side in the Protestant community, especially in the halls of Westminster: the resurgence of authentic Protestantism and the biblical counseling movement. One emphasized the fusion of justification and sanctification, and the other emphasized the separation of the two.

    Early in Adams’ tenor at Westminster, a counseling wing of Westminster was established named, The Christian Counseling & Education Foundation, or CCEF. This was a biblical counseling think tank of sorts, and the academic counseling wing of Westminster as well. Its embodiment included proponents of both movements. Later, an accreditation organization was formed known as The Association of Nouthetic Counselors, or NANC.  The purpose of the organization was to certify biblical counselors. This organization was also embodied with proponents of both movements.

    Be advised that it is unlikely that many were conscious of the historical distinctions between the two movements. All in all, the differences were chalked up to disagreement in regard to application, but not anything that pointed to any questions regarding the Reformation gospel itself.

    That would change when a contemporary of Jay Adams at Westminster, Professor John “Jack” Miller developed the Sonship Discipleship program. Clearly, the program was based on the authentic Reformed gospel recovery movement. As the movement grew, Adams, who was gaining significant notoriety as the father of the biblical counseling movement, was called on more and more to weigh-in on the movement.

    This resulted in a contention between Miller and Adams which consummated into Adams writing a book published by Timeless Texts that contended against the program: Biblical Sonship; An Evaluation of the Sonship Discipleship Course. Adams published the book in 1999, the movement began circa 1986, or about 16 years after the resurgence began in 1970.

    Take note: though the program was based on the Reformation principle of fusing justification and sanctification together, it was wreaking havoc on the Protestant church during this time, and that is why Adams jumped into the fray. The point being that Presbyterianism was functioning according to Calvinism Light, and when the original article began to emerge, many Presbyterians, including Adams claimed the Sonship program was not according to the Reformed tradition. Several of these like confrontations pepper church history—usually in the form of antinomian controversies.

    It is important to pause here and establish the fact that these controversies arise because Calvinists often misunderstand what Calvin really believed, and this misunderstanding is most prevalent among Bible scholars and Christian academia at large. This is because seminaries rarely teach anything new, but are merely institutions that regurgitate the traditions of men.

    This is established by the fact that at the beginning of the 1970 resurgence, the Reformed community themselves admitted that the original gospel of the Reformation had been lost. Also, the very nomenclature of their ministries admit it as well; i.e., “The Resurgence,” “Modern Reformation,” etc.

    More to the point, Reformed scholar John H. Armstrong, who co-authored a book with John MacArthur Jr., stated the following in an article titled Death of a Friend on August 31, 2010:

One summer, in the late 1970s I believe, I attended a small gathering associated with the ministry of a popular magazine of the time called Present Truth. The magazine actually opened my eyes to the need for recovering gospel truths in an age that was fast losing its grasp on the grace of God. Two teachers were leading this small gathering and there could not have been more than 75 people in the room. One of those in the audience, and sharing insights only as a humble participant, was Dr. Don Bloesch. I was impressed that a man of such profound scholarship would take the time to share in a small event where he was not a featured speaker. Don believed something important was going on in that room and wanted to interact with it. So did I.

    Why was Armstrong impressed with Bloesch’s willingness to participate in a small Australian Forum Bible study using their theological journal Present Truth? First, because Bloesch was a Reformed heavyweight, but back to the main point: this is one of a myriad of open admissions that the Reformed community at large misunderstood the authentic Reformation gospel. Nevertheless, Jay Adams misunderstood Calvin for the better, and in a big way.

    Yet another example of this can be seen in Dr. John Macarthur Jr.’s keynote address at the 2007 Shepherd’s Conference: Why Every Self-Respecting Calvinist is a Premillennialist.  One blogger aptly described the fallout this way:

John MacArthur’s first message at the Shepherds’ Conference set off shock waves throughout the reformed evangelical church by upholding Premillennialism as being the only consistent position for any person who holds to the doctrine of sovereign electing grace.

online source: faithbyhearing.wordpress.com/2007/03/15/macarthur-why-every-self-respecting-calvinist-should-be-a-premillenialist/

    Amillennialism posits the idea that Israel lost its election (Supersessionism or Replacement Theology) because of rebellion, and this was MacArthur’s contention. If God sovereignly elected Israel, how could they lose their election? However, that idea is in fact perfectly consistent with John Calvin’s theology. He separated election into three categories of people, the non-elect, the called, and those who persevere until the end. The called, are in-fact temporarily illumined but then fall away at some point (The Calvin Inst. 3.24.7,8). Moreover, the massive Reformed pushback against this assertion by MacArthur was completely void in regard to this fact, viz, according to Calvinism, one can lose their election. Calvin stated such in no uncertain terms. In the final analysis, most Calvinists have no idea what Calvin believed.

Meanwhile, back to Westminster  

    Let’s now resume our place in contemporary history at Westminster Theological Seminary. We have two notable Calvinists teaching at the same seminary representing two different Calvinist gospel camps, and teachers from both camps are participating in CCEF and NANC. This is where Jay Adams began to come under serious attack within Reformed ranks, mostly from two mentorees of Dr. Miller, David Powlison and Paul David Tripp. These two men are key figures because they were working hard to develop a counseling version of the Reformed resurgence gospel to answer Adams’ counseling construct that heavily emphasized learn and do. In fact, one of the mantra’s among Adams counselors was, “the power is in the doing.”

    At any rate, the counseling construct developed by Powlison and Tripp while at Westminster is known as Theology of the Heart, and was heavily predicated on Miller’s deep repentance model that aligned well with Luther and Calvin’s ideology and practical application of gospel contemplationism. Their pilot program was operational from circa 2003 to 2005, and culminated in an impressive treatise in 2006 titled How People Change authored by Tripp and another former student of Powlison’s at Westminster.

    During the pilot program with the same name as the book, Powlison listed himself as a “contributor.” This was for the express purpose of plausible deniability because these men knew that the counseling construct they were promoting was counter intuitive to most evangelicals. The pilot program “tested” the material in hundreds of local churches between 2003 and 2005.

    In the introduction to the book (Punch Press 2006), Tripp in essence states that if anyone has a problem with the book, they should blame him, but Powlison should get credit for anything they agree with (the earliest literature from the program named Powlison as the actual “developer” of the curriculum). This was/is a ploy to make the book disagreement proof and protect the face of Theology of the Heart, David Powlison. This good cop—bad cop ploy has been utilized several times to defer criticism of the book.

    Consequently, the 2006 NANC conference was fraught with plenary session addresses and workshops that presented a host of contradictory views. Clearly, the civil war between the generally accepted relationship between justification and sanctification (the two are separate), and the gospel recovery movement was in full swing. During a biblical counseling seminar at John Piper’s church, Powlison stated outright that the difference between “first generation” biblical counseling and “second generation” biblical counseling was two different gospels. However, this was the elephant in the biblical counseling room that no one wanted to talk about:

This might be quite a controversy, but I think it’s worth putting in. Adams had a tendency to make the cross be for conversion. And the Holy Spirit was for sanctification.  And actually even came out and attacked my mentor, Jack Miller, my pastor that I’ve been speaking of through the day, for saying that Christians should preach the gospel to themselves.  I think Jay was wrong on that (David Powlison speaking at John Piper’s church May 8, 2010).

    Ironically, Adams’ primarily criticism of secular psychology has always been the lack of continuity plus the various and sundry theories of change that number over 200 within the discipline, but even though the biblical counseling movement doesn’t have that many varying theories, they are split on the issue that makes the whole discussion worthwhile, the gospel of Jesus Christ.

    This is the first reason the biblical counseling movement must be utterly rejected out of hand—because no one in the movement will draw a deep line in the sand in defense of the gospel. These difference are treated as matters of opinion concerning method instead of what it really is, a contention between two different gospels with heaven and hell in the balance.

    The one thing both camps unwittingly agree on is that the biblical counseling industrial complex must be preserved at the expense of the gospel. In the final analysis, those who function in this way cannot help people change, and will most likely do more harm than good. The movement is pregnant with counselors who lack conviction and love for the truth. They are best avoided at all cost.

    The issue concerning these two different gospels is far from complicated: if one must preach the gospel to themselves every day, that must mean they still need the same gospel that originally saved them, which means their salvation is not a finished work, which also means that they must play some role in finishing their salvation—this would seem evident. If Justification is not finished, works salvation is unavoidable on every wise, and a gospel contemplationism dubbed as a faith-alone work by no means changes this reality.

    And incredibly, this is verbally conceded often. Consider what John Piper said in his three part series, How Does The Gospel Save Believers? 

We are asking the question, How does the gospel save believers?, not: How does the gospel get people to be believers? When spoken in the power of the Holy Spirit, the gospel does have power to open people’s eyes and change their hearts and draw them to faith, and save them. That’s what is happening on Tuesday nights and Wednesday nights this summer. People are being drawn to Christ through the power and beauty of the gospel. But I am stressing what Paul says here in verses 16 and 17, namely, that “the gospel is the power of God for salvation to everyone who believes.” Believers need to be saved. The gospel is the instrument of God’s power to save us. And we need to know how the gospel saves us believers so that we make proper use of it (August 16, 1998, part 2).

    This is the very essence of the Reformation gospel: the idea that salvation is a process in which the “believer” is gradually drawn to Christ for a final salvation. The only way that this process towards final salvation can continue is if we continually return to the same gospel that saved us. This is egregious heresy perpetrated in broad daylight.

    Eventually, Jay Adams was driven out of any association with CCEF and NANC and started The Institute of Nouthetic Studies (INS) with Baptist pastor Donn Arms. INS experiences a significant contention with CCEF and NANC until this day, but unfortunately, the contention primarily focuses on sanctification issues, viz, heart theology, and not the truthfulness of the true gospel. The CCEF/NANC camp applied its latest slap in the face to Adams by changing the name of NANC to The Association Of Certified Biblical Counselors (ACBC).

    INS has two individuals on their staff that also have close relations to CCEF and ACBC. Adams and Arms are to be commended for their confrontation regarding the application of Theology of the Heart to counseling people, but unfortunately, they have not yet made it a salvific gospel issue.

The Big Lie

    Primarily, people go to counseling for one reason: because they see a need for change in their lives. The brain trust of the CCEF counseling empire and their aforementioned affiliates know that they do NOT believe that people change. The magnum opus of heart theology, How People Change, is a misrepresentation of its counseling construct and they know it. As we have seen, the authentic Reformation gospel rejects the idea that people can change in totality.

    Therefore, the goal of biblical counseling is to teach people to see life differently. If they merely see life differently, wellbeing occurs regardless of what is happening in the material world. What happens in the material world is entirely God’s business and not yours. Right seeing is the goal, not right doing, the doing is God’s job—not yours.

    In fact, according to the construct that has taken over the biblical counseling culture, any counseling that emphasizes doing is a false gospel. We, as John Piper often likes to say, must practice a “beholding as a way of becoming.” But remember, the “becoming” speaks to a progression of mere seeing while God himself manifests the doing in the material realm. This booklet will not explore all of the metaphysical constructs that may be applied, but one example comes from page 215 of How People Change:

When we think, desire, speak, or act in a right way, it isn’t time to pat ourselves on the back or cross it off our To Do List. Each time we do what is right, we are experiencing what Christ has supplied for us.

    In other words, we are only experiencing the works of Christ and not actually doing the work ourselves. There are many philosophical applications for this approach including subjective Idealism.  This is the idea that reality is defined by how it is perceived. In other words, there is really no material world per se; it only exists in the minds of individuals. Therefore, change a person’s thinking and you change their reality.

    Another approach is realm manifestation. The invisible world manifests reality in the visible world by whatever means, but those who dwell in the material realm are only experiencing what the invisible realm is manifesting. For the most part, the Reformers, particularly Martin Luther and his spiritual mentor Saint Augustine seemed to believe something along these lines.

    Luther stated in the Heidelberg disputation that the Christian life is lived subjectively; i.e., we really don’t know when we are doing a work or when God is doing the work. However, to believe that whatever we do is evil, and whatever good is done is only experienced by us, but not us doing it, is saving faith. To believe that we can actually do a good work, according to Luther, is mortal sin. To experience a good work as us doing it is only venial sin if we disavow our ability to do any good work and attribute the work to God only:

He, however, who has emptied himself (cf. Phil. 2:7) through suffering no longer does works but knows that God works and does all things in him. For this reason, whether God does works or not, it is all the same to him. He neither boasts if he does good works, nor is he disturbed if God does not do good works through him. He knows that it is sufficient if he suffers and is brought low by the cross in order to be annihilated all the more. It is this that Christ says in John 3:7, »You must be born anew.« To be born anew, one must consequently first die and then be raised up with the Son of Man. To die, I say, means to feel death at hand (Theses 24).

    This is also how Luther defined the new birth. Since we, even as “Christians,” can only do evil, we only seek to live a perpetual “lifestyle of repentance” as Paul Tripp et al call it resulting in a resurrection experience. But remember, we are never sure when these experiences are actually from God, but joy may be an indication, though we are never certain. Remember, this connects us back to “justification experienced subjectively.”

    Hence, we get ourselves to heaven with an ability to “stand in the judgment by faith alone” by revisiting our original salvation. THIS IS KEY, the new birth is not a onetime event which makes us a new creature, the new birth is redefined as a perpetual death and rebirth experience, or a perpetual repeating of our original salvation in order to keep ourselves saved by this living by faith alone formula. Simply stated, it is daily resalvation. We must be resaved or rejustified daily by “preaching the gospel to ourselves every day.”

    There is actually a formal doctrine from the Reformed tradition that defines the new birth in this way, it is called mortification and vivification. It is a perpetual reliving of our original baptism in order to keep ourselves saved.  It is returning to the same gospel that saved us daily in order to remain saved. We focus on our need for repentance (mortification, or death), and we then experience perpetual resurrection (vivification, or a joy experience) in ever-increasing levels.

    Though identified with the Reformed tradition, the father of contemporary biblical counseling, Jay Adams, believes the new birth to be a onetime event and would reject a proper understanding of mortification and vivification. In the same year that he unveiled his biblical approach to a more aggressive sanctification, the Australian Forum began to awaken the Reformed community to the fact that they had lost their way. Roughly sixteen years later, the original article began to be integrated into the biblical counseling movement which put the movement at odds with the very man who started It.

    Jay Adams believes that Christians can change because they are born again. They don’t merely experience a subjective justification; their changed behavior is proof of the new creature. Adams stated in no uncertain terms in the aforementioned treatise against Sonship Theology that justification is a declaration, and sanctification is NOT powered by it. In contrast, sanctification is powered by regeneration, or the new birth. The Christian can change through obedience to biblical wisdom and is helped in doing so by the Holy Spirit.

    But this clearly puts Adams at odds with the true Reformation gospel, and his hesitancy to completely break ties with CCEF et al will only continue to muddy the waters while Adams is accused of propagating a “behavioral model.”

Yet, a behavioral approach to change is hollow because it ignores the need for Christ and his power to change first the heart and then the behavior. Instead, even the Christian version of the approach [Adams] separates the commands of Scripture from their Christ-centered, gospel context (How People Change 2006, p. 26).

    This is egregiously disingenuous. On pages 64 and 65 of the same book, Tripp describes Christians the same way Luther would: “alienated enemies” who “suppress the truth in unrighteousness” and “dead,” and “When you are dead, you cannot do anything.” Tripp goes on to say on page 65 that denying we are unchanged is to deny Christ. The key to change is not getting better, but seeing ourselves for who we really are. This entails a peeling away of layers to see the “sin beneath the sin” as their mentor Dr. John Miller put it. So-called “heart change” is really just an ability to see or perceive, NOT an ever-increasing ability to do anything.

Conclusion

    The biblical counseling movement as it now stands is not about change. Unfortunately, the movement’s willingness to knowingly state otherwise is indicative of its character. It is predicated on this lie and a false gospel. It cannot help people, and must be utterly rejected in totality.

    Moreover, in our endeavor to find real change via the Scriptures, Christian academia must be held at arm’s length and viewed with suspicion in all respects. The very character of every Christian academic must be questioned, and their gospel assumed false. Why? Because after 2000 years and trillions of dollars, what do we have? Nothing more than those who proudly call themselves Calvinists while having no idea what Calvin really believed! We are not obligated to follow their zeal not according to knowledge resulting in our own demise.

    Secondly, Christians need to educate themselves in regard to full-orbed reality. Unfortunately, a lack of knowledge in the area of world philosophy, a discipline we are often told we do not need, is essential in understanding the foundations and functioning of traditional Protestantism. Clearly, the Reformers forced the Bible into their own philosophical presuppositions. The Bible must be perceived grammatically, literally unless stated otherwise, and according to its historical backdrop.

    Thirdly, Christians must discern who we are! Are we merely declared righteous because Jesus obeys for us, or are we actually recreated as righteous beings through the new birth? And what is our relationship to the law accordingly?

    Fourthly, we need to take up Jesus Christ on His promise to lead us in all truth if we seek it. We ourselves need to seek this truth while ceasing to listen to a Christian academia that has failed miserably. They have done little more than  create mass confusion, and have charged us trillions of dollars for the privilege of doing so.

    We live in an information age, and it is time for a new movement by those who originally made up the church:

“Brothers and sisters, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth.”

    In the same way the Corinthian church was vexed by the bondage of academia as if God chose the haughty things of the world rather than the meek, we find ourselves in the same tyranny and bondage to aristocratic lords. Let us break free and break bread together as noble first century Bereans, and let us change for the glory of God, and help others to do the same.

    We will close, perhaps ironically, with the verse of Scripture that Jay Adams chose as the thesis of his groundbreaking work, Competent To Counsel:

“As far as I am concerned about you, my brothers, I am convinced that you especially are abounding in the highest goodness, richly supplied with perfect knowledge and competent to counsel one another”

~ Romans 15:14  (Williams)

Heroes are Hard to Find in the Days of Noah

Posted in Uncategorized by pptmoderator on July 23, 2015

PPT HandleOriginally posted January 30, 2012

I’m past it now. Most of my spiritual heroes have fallen. I am now ready for the rest of them to fall if they do— the few that are left, which include the dead.  It’s a good test for one’s faith—do we follow men or Christ?

They cross my path now and then—those who are going through what I have gone through. Some are in the denial stage—others in the disillusionment stage that will draw them closer to Christ and give them more resolve for the truth. They will be ok; after all, every Christian is born again with a little bit of Noah in them.

Have you ever thought about what it must have been like for Noah? He was one of the few Christians left on the face of the Earth, and beyond him, only family members. Noah was a follower of God and didn’t follow the crowd, and in this case, the “crowd” was the whole world. And remember, we may assume that religion and false teachings were very much a part of that landscape as well. Peter also states that Noah was a “herald of righteousness.”

In our day when evangelism is at an all-time low and compromise at an all-time high, more Noahs are needed, especially since Christ said, “As it was in the days of Noah, so it will be at the coming of the Son of Man.” Of course, in our day, many cannot draw encouragement or solace from the life of Noah because after all—whether or not those events are true is neither here nor there—what those narratives say about the gospel is the point. It’s not about Noah, it’s about Jesus.

Neo-evangelicalism’s First Major Trophy: Dr. Donald Grey Barnhouse

I have been writing lately about Neo-evangelicalism. Its connection with Neo-orthodoxy and New Calvinism will be discussed in volume two of The Truth About New Calvinism. Basically. NE  rejected the idea of  separation to maintain doctrinal purity. At some point, Dr. Barnhouse succumbed to how uncomfortable things become when you stand for the truth. His capitulation triggered a tsunami of disillusionment and denial. As recorded by Christian Author MJ Stanford:

CRUSHING COMPROMISE: In November of 1954 Dr. Barnhouse completely capitulated to his denomination, and especially to his Philadelphia Presbytery. Christians throughout the world were astounded by this seemingly sudden surrender. The Philadelphia Bulletin for November 12, 1954, reported:

“A 22-year-old breach between the Presbytery of Philadelphia and Dr. Donald Grey Barnhouse has been healed by the latter’s recent appearance before the Presbytery expressing the desire for closer fellowship with the alienated group. Presbytery immediately responded in an open-armed gesture of welcome…. Dr. Barnhouse said, “I have come to realize that some of my personal relationships have suffered because of these past differences, and I now recognize that this has been a mistake. For my part I want to work in much closer fellowship with you in the Presbytery.”

Can you imagine those same words coming from the mouth of Noah?:

I have come to realize that some of my personal relationships have suffered because of these past differences, and I now recognize that this has been a mistake. For my part I want to work in much closer fellowship with you in the Presbytery.

Thereafter, Barnhouse’s  compromise is credited with greasing the wheels of the Progressive Adventist movement and Neo-Pentecostalism/Oneness Theology:

SEVENTH-DAY ADVENTISM ACCEPTED: It was in 1956 that Dr. Barnhouse’s ecumenical love-stance included cultic compromise. At that time he and Dr. Walter Martin entered into “sweet fellowship” with masters of deceit–the leaders of Seventh-Day Adventism! As a result there appeared an astounding series of articles in Eternity, beginning in September, 1956.

While not agreeing with some of their “screwy doctrines,” of as he put it, he insisted that “they are as orthodox on the great fundamentals of the Person and work of Christ as anybody in the world could be.” (I for one, then, am out of this world!) In these fateful and disquieting disquisitions Dr. Barnhouse went all out in an effort to convince Christians that Seventh-Day Adventists were safe and sound evangelicals and should be accepted into full fellowship.

This irresponsible sponsorship brought forth a storm of protest all over the world, with thousands writing in repudiation of the sheep-stealing and doctrinally deviant cult. Dr. Barnhouse was untouched. As a friend of his used to say of him, “He was dogmatic about any subject even when he was totally wrong.”

SEVENTH-DAY ADVENTISM ACCEPTS : The wily Adventists were quick to take advantage of Dr. Barnhouse and his pandoric patronage. As early as October 2, 1956, the Adventist monthly, Signs of the Times, came forth with an editorial entitled, “Adventists Vindicated.” “Vindicated” before the vindication was even published!

Their statement contained this telling sentence: “As to the effect of Dr. Barnhouse’s courageous reappraisal of Seventh-Day Adventism, we are convinced that it will not only create a sensation in evangelical circles, but it will lead thousands to restudy the ‘message’ which Seventh-Day Adventists feel called to give to the world in these last days.”

QUESTIONABLE “QUESTIONS ON DOCTRINE”: Just a few months later, early in 1957, the SDA denomination published an official 700-page volume entitled, Seventh-Day Adventists Answer Questions on Doctrine. The primary purpose of this tome was to convince evangelicals, hand-in-hand with Dr. Barnhouse and Dr. Walter Martin, that theirs was an evangelical body.

PREPOSTEROUS PENTECOSTAL PERCENTAGE: 1957 also witnessed Dr. Barnhouse and Dr. Martin entering into “close fellowship” with the Pentecostalists. Eternity for April, 1958, reported the visit with the leaders of the Assemblies of God at their headquarters in Springfield, Missouri, stating, “We found total disagreement of two percent of our doctrines, and absolute agreement of 95 to 98 percent.” Again, believers were strongly exhorted to enter into fellowship with this anti-security, tongues and healing group.

It was at this time that the Pentecostal plague was beginning to break loose and infect the larger denominations. The Barnhouse-Martin open door policy substantially contributed to the present-day charismatic errors that are rending the Body of Christ.

Here the promoters of oneness gave their blessing to the most divisive and dangerous element of all! An ex-Pentecostal leader stated, “The denominations that are accepting and tolerating the Neo-pentecostals also exhibit tendencies toward Neo-orthodoxy, Neo-evangelicalism, and Neo-morality.” To this day, Dr. Walter Martin frequents the Pentecostal platforms of the country.

Hero Gone Bad: John MacArthur Jr.

The present-day compromise of John MacArthur Jr. is reminiscent of Barnhouse. MacArthur has no shame in regard to who he gives credibility to. MacArthur was corrupted via his friendships and associations with the likes of John Piper and Michael Horton. Though elders are to be beyond reproach, for seven straight years including this one, he will appear on stage with serial sheep abuser and hypocrite extraordinaire, CJ Mahaney. MacArthur came completely out of the closet when he wrote the Forward to Uneclipsing the Son, written by New Calvinist Rick Holland. In the Forward, JM plainly rejects the significant role of the Father and the Holy Spirit in salvation and sanctification.

Biblical Counselors Gone Bad: The National Association of Nouthetic Counselors

Peaking in the early 90’s, this organization could not have found warehouses big enough to archive the stories of changed lives for God’s glory. Through training in this program, I myself was able to prevent a suicide with the  Lord’s help. In 1992, a NANC training center in Ohio saw twelve solid conversions to Jesus Christ in one year. Unfortunately,  NANC allowed the infiltration of other “biblical” counseling organizations via teaching and board members. Today, NANC is responsible for leading thousands down a path of destruction.  Former stalwart members such as Lou Priolo and Martha Peace now drink the kool-aid of New Calvinism and serve it to thousands daily by books and speaking engagements.

Disillusioned Followers of the Always Bad John Piper

A reason for Piper heroship is extremely wanting. He was initially educated in humanistic Philosophy before attending the epicenter of Neo-evangelicalism: Fuller Seminary. Fuller Seminary frequently hosted the likes of Karl Barth during the time that Piper was a student there. The same year that he graduated from Fuller, he went to Germany to study under Neo-orthodox theologians. Though Piper’s pedigree is suspect to say the least, his popularity is unprecedented. Many of Piper’s followers are clearly in the denial stage; chief among them, the former Christian recording artist Steve Camp. Camp has written several articles on his blog that vent his perplexity regarding Piper’s behavior—peppered with statements like, has anybody seen the real John Piper lately? Steven, Steven, Steven, face it—John Piper was never real. Camp also wrote a lengthy article concerning a bizarre concoction by Piper and CJ Mahaney known as “The Scream of the Damned.” Apparently, it taught that Christ was condemned to hell as part of the atonement. One wonders if Piper and Mahaney themselves are amazed at what they get away with.

Christians need to remember that a love for the truth is a particular part of the salvation gift ( 2Thess. 2:10). When it gets right down to it, every Christian has the stuff Noah had—even if they are the last ones on earth to stand for the truth. It’s there, you will find it if you want to. Others have followed in the way of Noah. During the time of Constantine, a notable teacher stood against the onslaught of Arianism and was forced into exile. His name was Athanasius. Someone once said to Athanasius that the whole world was against his uncompromising stand; to which he replied, “Then I am against the world.” This is where the saying Athanasius contra mundum (“Athanasius against the world”) comes from.

He was like Noah. When it gets right down to it, we all are. Compromise only delivers a truce tormented by a nagging conscience. It’s not worth it.

paul

A Review of Dr. Jay Adams’ Message to the Mid-America Baptist Theological Seminary Student Body

Posted in Uncategorized by Paul M. Dohse Sr. on March 2, 2015

On February 24, Dr. Jay Adams was the presenter for the student chapel service at Mid-America Baptist Theological Seminary. The message was about 25 minutes long and can be observed here: https://vimeo.com/120670699. The get to the point, make the point, and get out of town approach has become sort of a calling card for Adams in recent years, perhaps due to his age (86). On the other hand, he has written articles on the importance of only using the amount of words necessary to make a point.

The practice of reviewing books and sermons is something I gave up about a year ago because this ministry is past evaluating symptoms, and is focused on resolving the problem. For all practical purposes, it can be assumed that all Protestant sermons are going to be driven by progressive justification, Luther and Calvin’s false gospel. The Reformed deny this; apparently, in 3.14 of his Institutes, Calvin didn’t really mean to say that justification is progressive when he said it is progressive.

If we would only read every literary drone Calvin ever wrote we would understand that “progressive” really doesn’t mean “progressive” in the progressive sense. Justification and progressive sanctification are “never separate, but distinct.” Distinct? How? Well, sanctification is “justification in motion,” or as the brilliant Dr. Lou Priolo states it, “justification is always running in the background” like your Windows program is always running in the background. Thanks Lou. As one Reformed pastor told me, “Any idiot should know that the basis of something isn’t necessarily a progression.” And like Voddie Baucham told me personally, “That road out there is done, but we still use it.” In the exchange, something became very apparent to me: Voddie is a very large man, and not well acclimated to being challenged, so I left it there.

In other words, thou ignorant lay person, thou grasper of material shadows, something “running” isn’t really progressing when you see it in Luther’s “gospel context.” It takes a real metaphysical idiot to think a cat that is running is progressing. Just shut up and put your money in the plate, thou artisan.

So, why write a review on Dr. J’s message at Mid-America? Because he is one of the few pastors, if not the only one left in the institutional church, that is different. Apparently, Mid-America is friendly to Dr. J’s counseling construct and respects him enough to invite him to speak to those who are charged with indoctrinating. This means I must see Mid-America as different from all other seminaries: they are at least road kill that is still moving.

Furthermore, I believe Adams fathered the only real revival that the institutional church has ever seen since the Reformation. And excuse me, but a civil war isn’t a revival, and people executed for treason are not martyrs even if executed by a church state. A heretic executed by a heretic doesn’t make a martyr. What about the “Great Awakening”? That was spawned by the ideology of the American Revolution, not European political refugees. Sorry.

Even though Adams’ groundbreaking biblical counseling construct didn’t go far enough, it was predicated on the idea that Christians can actually do something along the lines of learn and do. Even flirting with the idea that Christians are empowered by obedience unleashed life and light in this Protestant Dark Age. In one of the most profound historical ironies of all time, the movement that returned the institutional church to authentic Protestantism began in the same year that Adams’ groundbreaking book Competent to Counsel was published. As both movements grew at breakneck speed, a contention between the two camps was inevitable.

The contention led to the unmerciful disparaging of Adams who has unfortunately given his entire life to the institutional church. All of his accomplishments are prefaced with the “but…second generation counseling’” from narcissistic, Platonist, psychopathic liars dressed up in Bible verses. And that’s not enough words, or the best words to describe them, but are the most tempered ones. Remember, his crime was to suggest that Christians can do something beyond gospel contemplationism.

I witnessed firsthand the results of the rise and fall of “first generation biblical counseling.” I saw the before and after at a NANC counseling center where I was an elder. The difference between first generation biblical counseling and second generation biblical counseling is the difference between a counselee handing the counselor a razor blade that was going to be used for suicide and a counselor drawing a map of the counselee’s life and then saying, “Here is where you are located in the gospel narrative” lest imperatives be used in counseling. I hope the Mid-America kiddies knew what they had sitting in front of them on Tuesday, but I doubt it. I am sure they would think that my description of second generation biblical counseling is the overuse of exaggerated words. That’s unfortunate. If people think there is something they can do about their situation, and even better yet, that God will help them, we call that “hope.”

And that brings me to the actual content of the message. Adams expounded on Ezra 7:6 and 10: “this Ezra went up from Babylonia. He was a scribe skilled in the Law of Moses…For Ezra had set his heart to study the Law of the Lord, and to do it and to teach his statutes and rules in Israel.” The message was pretty straightforward; as elders, they are to be diligent to learn God’s word through independent study, live the word out in their own lives, and teach others the same. This is no different on any wise in comparison to what Jesus said in His introduction to the Sermon on the Mount.

The fact that an 86-year-old man of God is still actively preaching is in and of itself very powerful, and the need for complete follow-through with the word of God powerful as well, but in our day and age, the message, especially in that venue, lacked additional words.

HOW should one in our day study the word of God? Is every verse about justification? And if sanctification is not the “running” part of justification, how then should our Bibles be read and studied? Sure, seminary students should study the word of God for the right motive, viz, life application, but what do we mean by “life application”? According to the leading evangelicals in our day, we are to only expound on the word of God, and…don’t miss this, “the Holy Spirit applies it” which implies that we don’t actually do the word, it’s done for us. “It’s NOT about what you do, it’s about what Jesus has done.” Do we apply the word ourselves with the help of the Spirit, or are we sanctified by contemplative justification?

In addition, these are clarifications that determine how we will teach others to apply the first two.

My conclusion. Anytime Adams is allowed to come out and play in the institutional church, road kill is closer to not being completely dead, and there is a chance that they will learn to look both ways before they cross the road, but more words are needed.

paul

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