Biblical counselling begins with listening to what the Bible has to say about how we should live.
Many people use the term Christian counselling, biblical counselling, and biblically-based Christian counselling interchangeably. Are they talking about the same thing? David Powlison, Executive Director of the Christian Counseling and Educational Foundation answers the following question:
At a superficial glance, it would appear that a biblical counselor and a psychotherapist who is a Christian do many of the same things. Both converse with people; both care about people; both get to know people; both are interested in motivation, thoughts, emotions, and behavior; both explore the various pressures in a person’s situation; both give feedback; perhaps both talk about Jesus or a passage of Scripture. So how do they differ?
To understand how Christianized psychotherapy differs from biblical counseling it is necessary to look closely at what each practices and teaches. Here are some of the distinctives of each.
Most Christian psychologists view the Bible as an inspirational resource, but their basic system of counseling, both theory and methods, is transferred unaltered from secular psychology. Most are frankly and self-consciously eclectic, picking and choosing theories and techniques according to personal preference. In contrast, biblical counselors follow the Bible’s view of itself as the source of a comprehensive and detailed approach to understanding and counseling people (2 Tim. 3:15–17; 2 Pet. 1:4).
Some Christian psychotherapists use few Scriptures; others use many. But frequency of citation is much less important than the way passages are used- or misused- and in the vast majority of cases the passages cited are completely misused. There is a dearth of contextualized exegesis (a critical interpretation of a text) and an abundance of eisegesis (interpreting a text by reading one’s own ideas into it). Biblical counseling is committed to letting God speak for Himself through His Word, and to handling the Word of Truth rightly (2 Tim. 2:15).
There are many aspects of God that Christian psychologists routinely ignore. In particular, His sovereignty, holiness, justice, kingly authority, and power are virtually unmentioned. The fatherly love of God is the great theme of these psychotherapists, but detached from the entirety of who God is, this love becomes the unconditional positive regard of a great therapist in the sky, indistinguishable from classic liberal theology. Biblical counseling follows the Bible and seeks to minister the love of the true and living God, whose love deals with sin and produces obedience (1 John).
Almost every Christian psychologist espouses some variety of need theory. Needs for self-esteem, for love and acceptance, and for significance tend to dominate. If these needs are met, it is believed that people will be happy, kind and moral; if not met, people will be miserable, hateful, and immoral. Christian psychologists borrow their motivation theory directly from humanistic psychology. Scripture flatly opposes such need theories because it teaches that sinful human motivation roots in various cravings and lusts (Gal. 5:16–24, Eph. 2:3; James 1:14–16; 3:13–4:12). Scripture teaches that God changes our desires and that godly motivation is rooted in the desire for God and godliness. If people crave self-esteem, love, and significance, they will be happy if they get it and miserable if they don’t, but they will remain self-centered in either case. On the other hand, if people desire God (Ps. 42:1f; 73:25), God’s kingdom (Matt. 6:9–13; 6:33; 13:45f), godly wisdom (Prov. 3:15; 2 Tim. 2:22), and resurrection glory (Rom. 8:18–25), they will be satisfied, joyous, obedient, and profitable servants of God.
For most Christian psychologists, Jesus Christ is the meeter of built-in psychic needs and the healer of psychic wounds. The love of God at the cross simply portrays how valuable one is to God in order to boost self-esteem and to meet the need to be loved. But in the Bible, Jesus Christ is the Lamb of God crucified in the place of sinners. The love of God actually demolishes self-esteem and the lust for self-esteem. It produces, instead, a great and grateful esteem for the Son of God, who loved us and gave His life for us- the Lamb of God who alone is worthy. The love of God does not meet our lust to be loved as we are. It demolishes that deluded craving in order to love us despite who we are and to teach us to love God and neighbor (1 John 4:7–5:3).
Christian psychologists tend to view counseling the same way secular psychologists view it: as a professional activity without any necessary connection to the Church of Jesus Christ. A client with a felt-need engages a professional for help in attaining goals of personal adjustment, emotional happiness, stability, self-fulfillment, and the like. But biblical counselors follow the Bible and view counseling as a pastoral activity. Their counseling aims at progressive sanctification and must communicate the true contents of Scripture. Biblical counseling connects logically and structurally to worship, discipleship, preaching, pastoral oversight, use of gifts, church discipline, and other aspects of life in the body of Christ. (David Powlison)
Source: MacArthur, John F. Jr, Mack, Wayne A., et. al. Introduction to Biblical Counseling: A Basic Guide to the Principles and Practice of Counseling. (Dallas, TX: W Publishing Group, 1994). 362-364.