Category: Counseling/Pastoral Issues

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Why Exclude Blood-Bought Sinners from the Church?

My last article Pedophiles in the Church a has drawn some attention. Partly because it is a controversial topic and partly because most evangelicals have a naive view of sexual abuse in the Church.

The Christian mission field is a “magnet” for sexual abusers, Boz Tchividjian, a Liberty University law professor who investigates abuse said Thursday (Sept. 26) to a room of journalists.

While comparing evangelicals to Catholics on abuse response, “I think we are worse,” he said at the Religion Newswriters Association conference, saying too many evangelicals had “sacrificed the souls” of young victims.

While we point our fingers at the Roman Catholic Church for their open sexual abuse scandals, we give a pass to the abuse scandals of the evangelical Protestant Churches. This happens mainly because the evangelical community is so individualized and privatized that sex scandals are often overlooked. The Roman Catholic tradition, due to its public hierarchical system, when it is found out, it is found out in a profoundly public way.

One individual who read my post summarized my position with these words:

“To exclude a blood-bought child of Christ from the body for past sins or present temptations is wicked.”

He assumed that I was excluding someone from the kingdom of God because of sin. But not all sin is created equal. The sacrificial system makes this point clear.  This is almost an inexcusable error from that particular reader. Here is what I did say,

“We are dealing with a profoundly sick disease; a disease for which the Gospel has the answer, but the answer is not to re-incorporate these sex offenders into a community of faith where children play a large part.”

The grace of God can rescue and redeem these sinners, but the way to flesh out this redemption is not by incorporating this individual into the midst of corporate worship, but rather to realize that certain sins carry with them a certain level of gravitas that ought to force leaders in the Church to act in a way different than in other situations. I am not excluding him from the Church of Christ, I am simply excluding and protecting him from himself and others from the proven record of sex offenders.

As I mentioned, there are other ways to provide the type of help and renewal offered in the Gospel to repentant pedophiles. But, because of the extraordinary gravity of such sins, we as pastors, ought to provide extraordinary ways to minister to such individuals without putting into danger the flock of Christ.

  1. https://uribrito.com/pedophiles-church/  (back)
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Pedophiles in the Church: A Dogmatic Introduction

Updated 7/26/14

Sexual abuse is prevalent in the evangelical church! And what’s worse: we are not making it go away. The Roman Catholic Church has taken some steps to avoiding this cosmic crime against the least of these. But what has the evangelical church done? At this point very little! Some have treated–naively–pre-teen sexual abuse, that is, the abuse of pre-teens by older men (because most are men) like any other sin, such as adultery or murder.  They have failed to see that consensual sins are not the same as the manipulation and use of power to coerce/force little ones into sexual activities. The conversation, of course, is a lot more nuanced and goes beyond the quotations of a few verses or generic observations about how redemption applies to repentant abusers. That has never been the issue! No one denies redemption’s power; what we are discussing is how to best apply the command to protect the sheep from these false teachers, wolves in sheep’s clothing. a

The Bible places great weight on protecting the little ones in our community (Mat. 18:6). How we go about protecting the little sheep from such wolves is what we are considering. Obviously, there are pragmatic concerns, which deal with the congregation’s response to known pedophiles in their midst, and also, most importantly, the types of trigger reactions that take place when sexually abused victims are aware that the leadership of the Church has allowed abusers–repentant or not–to have access to the activities and regular life of the Church. Sexually abused victims suffer long-term effects that can take years to deal with through biblical counseling, but that can be easily destroyed by certain scenarios that well-intentioned leaders may not be aware.

There is a healthy conversation taking place in the Protestant world that is very helpful. Boz Tchividjian, being a key figure in this awakening from the evangelical slumber, is bringing this conversation to the center where it belongs. Questions concerning how offenders–specifically those who have abused pre-teens–are to be viewed by the Church, and what kind of actions need to take place to ensure the safety of children, and how to keep the repentant offender from re-enacting his devilish desires are being raised. I thank God for that.

There are secular researchers who have asserted that pedophiles fall into a unique category from other types of sexual abusers. Stephanie Smith observes that the question of  recidivism, that is, “The tendency to relapse into a previous condition or mode of behavior,” is a hot topic today offering a few different schools of thought. The conversation is more nuanced than many in the Church admit. A few key points to consider when re-offense (recidivism) rates are discussed:b

1. Treatment options for those who have committed sexual offenses against children is a young and changing field. Although we know that the sexual abuse of children has been occurring throughout history, the idea of providing treatment to offenders is new and is largely untested with very little accompanying research. Much more remains to be learned about the effectiveness of treatment for child sexual offenders.

2. Recidivism studies require that the offenders have been caught and adjudicated within the time period being studied (five years, fifteen years, etc.). Many reported cases that will result in conviction might not be fully adjudicated within that time frame of the study due to the length of time involved in investigating and prosecuting such cases. Furthermore, the delay in the judicial process is also impacted by the fact that most abuse survivors do not immediately report the abuse.

3. Recidivism studies require accurate data regarding reoffending. The fact that child sexual abuse is one of the most underreported offenses makes it extremely difficult to collect accurate data on the recidivism of offenders. For example, the fact that there has not been a new report of abuse regarding a certain offender does not necessarily mean that the offender has not reoffended. It may simply mean that additional victims have not reported the offense.

4. Any study under discussion needs to be reviewed thoroughly to ascertain how “sex offenders” are defined. Are we looking at a broad or specific category of sex offenses? For example, are we considering only offenses against adults, or just offenses against children, or a combination of offenses against adults and children?

It is crucial to make proper distinctions. Not all offenses are created equal. Though all acts are heinous and deserve proper and immediate punishment first from the Church (excommunication) and secondly, by the state (some form of punishment that would be appropriate for the taking away of someone else’s humanity–which is what sexual abuse means for the abused victim), some offenses carry on a more heinous nature, especially as they deal with the manipulating and overpowering of a child for sexual purposes. Again, Stephanie Smith makes this point:

It is important that we distinguish between the different types of sexual offenders when addressing the issue of recidivism. For example, pedophiles represent a smaller number of offenders convicted for sexually abusing children. However, they tend to have higher numbers of victims and higher recidivism rates than any other type of sex offender. On the other hand, researchers have identified some sex offenders who assault adults that eventually stop perpetrating.  Thus, studies that do not distinguish between pedophiles and adult rapists do not accurately reflect the risks to children. (emphasis mine)

Churches, instead of becoming a place of protection, have become easy targets for sexual offenders. “Offenders are drawn to faith institutions initially for the same reason that they are drawn to schools, youth sports and other youth-oriented activities. It’s the easiest way to gain access to children outside their own families.”  It is important to stress once again that the issue of recidivism requires a certain ability to distinguish between offenses. We make a tremendous mistake if we believe that we can deal with all sexual offenses the same way and if we deal with sexual offense the same way we deal with adultery or other such sins. Further, we need to develop a more robust response from church leadership in such cases so that  leaders in the church are prepared to deal with such issues as soon as it happens.

Ecclesiastical leaders have not helped. Evangelicals are generally clueless. They have not read pertinent research nor have they received any type of training in sexual abuse. The reality is that our simple solutions are actually making the matter worse. May God give us a spirit of wisdom and may this God avenge his little sheep and those growing under this psychological burden and pain, for to such belong the kingdom of heaven.

What Role do Pedophiles have in the Church?

Jimmy Hinton’s article “What Place do Pedophiles Have in the Church?” has made the rounds more than once. Jimmy makes this a rather personal story as he recounts his own father’s history:

To make it more personal, my dad is the former minister at the same exact church where I now preach.  To make it even more personal, I was the one approached by one of his victims three years ago.  Three days later I reported my own father to the police, which eventually led to his confessions and subsequent 30-60 year prison sentence.  My dad and I still communicate fairly often and have frank conversations about how he was able to abuse over 20 children and keep it hidden from us his whole life.  He once wrote from prison, “You have no idea how many pedophiles there are in the church.”  But there’s where he is wrong.

His position is made explicit at the outset:

I believe that, while pedophiles can and should repent, the church is not in a position to welcome them into the assembly where children are present.  In fact, we have written into our policy that any known sex offenders will be removed from regular worship and will be offered an alternative worship with a group of adults only.  This can be at the church building or in a home.  But for them to participate in worship with children present is an act of sheer insensitivity and irresponsibility.

I speak in agreement with Jimmy’s position. c

My counseling training and the many books and people I have spoken to on this subject attest to the fact that pedophiles struggle greatly to flee from temptation while being exposed to children. We are dealing with a profoundly sick disease; a disease for which the Gospel has the answer, but the answer is not to re-incorporate those who have sexually abused the least of these d  into a community of faith where children play a large part. There are other opportunities for worship where this individual can worship. The Church has historically made exceptions for different circumstances. And this would qualify as a unique circumstance. If the individual is truly repentant, then he ought to gladly accept the leadership’s decision. The Church at large can be invited.

I pastor a church that is strongly committed to covenantal theology and that entails a robust view of the role of children as participants in worship and in the life of the Church. They are not viewed as second-class citizens. This generally means that we treasure little ones and we treasure them in numbers. Our churches, though small, are filled with covenant children. To place a known pedophile–or even to hide it from the Church–would be an act of betrayal by the leadership of the congregation. Pastors are encouraged to minister to these men in prison and pray for a genuine repentance, and to offer any assistance that is necessary to a repentant member of the flock while he serves his term.

Another element of this discussion is that some tend to minimize the pain of the abused victims, simply because they perceive that these victims live normal lives after their abuse. They fail to see the consequences that endure both physically and emotionally years after the abuse. They also fail to see situations that could easily trigger episodes in victims. We are not simply dealing with a case where two consenting adults engage in sexual behavior, but rather in a case where an adult used, manipulated, controlled, threatened, took advantage of, molested, and traumatized his victims. Whether the child was able to defend himself/herself is not the issue, but rather that an individual acted satanically and deceived and scarred the image of God in a profoundly physical and psychological way.

The Church is a place for safety. Under no circumstance would mothers feel safe knowing that a pedophile (repentant or not) was present in their midst. Under no circumstance would other sexually abused victims feel safe.

So, what’s the alternative? The alternative is to follow Jimmy’s advice. Since we practice a form of covenant renewal worship, we can provide that to any man outside the local assembly. We provide similar services in nursing home situations. As an example to consider, perhaps once a week, then, the pastor(s), other leaders of the Church, could provide a short service for this individual with the Eucharist and a call for this man to be renewed daily by the Word of the Gospel. Other adults may join to offer encouragement and accountability.

Our penal system is unfortunately too cowardly to deal with these men. Instead of dealing with them with quick justice e they attempt to find some way to reconcile them to society where they may have already victimized several children. If the penal system will not act, then the Church must. And first and foremost the Church’s duty is to protect the victims and those who may become victims if such liberty for sex offenders is offered in the congregation.

I offer a short story as an example of how not to act as a church.

Many years ago (over a decade) I did a series of sermons in what is called a week of Revival meetings in a small Baptist Church. The pastor, a strong-willed man, led the congregation for many years. He was a pleasant fellow. He had an allergy to formal theological training. He urged me to avoid graduate school. Gladly, I did not heed his pathetic advice. A year or so later I had Thanksgiving meal at his home. His forceful personality was striking and in many ways manipulative. During Sunday worship, he would tell the congregation to stop singing so they could listen to his solo performance of one of the verses. He was a gifted singer and also had a gift of revealing his arrogance in more ways than imagined. Several months passed by and I was informed that this pastor was let go because he had been molesting two little girls in the congregation. I was stunned, and at the same time disgusted by his actions. I wanted swift justice. I discovered that his sentence was…12 months. In 12 months that bastard who had possibly ruined the lives of two sweet girls was out. And here is the most despicable part of it all. After he left, he was embraced very quickly by a local church who accepted he and his musical gifts with open arms. I never heard of him again. But that small congregation preferred to place their flock–little sheep–in danger, then to act as they should.  All redemption comes from God, but wisdom dictates that we apply redemption in the lives of certain people in vastly different ways. May God have mercy on us and may He show His mercy to those victimized by these ecclesiastical terrorists.

  1. the analogy here is appropriate since sexual abusers are generally known to be close relatives or close friends  (back)
  2. see http://boz.religionnews.com/2014/07/25/sex-offenders-recidivism-church/  (back)
  3. I cannot rule out every imaginable scenario. This cannot be an exhaustive look at every ecclesiastical situation. I recently met a counselor in a mega-church of 4K+ who told me they have members of the Church who are police officers who are trained to sit and follow these repentant pedophiles during the Church service.  (back)
  4. It is important to specify that we are not dealing with sexual offenses between minors,  but the direct manipulation and molestation of little ones by young adults and older men/women; the Bible places a harsher judgment upon those who lead little ones astray: “But whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened around his neck and to be drowned in the depth of the sea.”  (back)
  5. the death penalty as I affirm  (back)
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God’s View of Counseling

Counseling doesn’t just inhabit clinical settings, nor is
it the property of several upstart professions practicing
in the wealthier countries. God’s view of counseling
cuts deeper, applies wider, aims different, lasts longer,
matters more. You live or die based on the counsel you
listen to—and the counsel you give. Counseling is not
just for those who “need counseling.” It’s not just something
that “professional counselors” do with “counselees.”
You can’t escape being involved in the Bible’s
view of the counseling process. It’s happening all the
time, whether you know it or not, whether you want it
or not. You are doing it to others; others are doing it to
you—today, every day, informally, and (very occasionally)
formally. – David Powlison

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Silenced

She sits and ponders. Sometimes she is in pain. She rarely speaks. Her voice has been silenced. Her back is bruised, but her outfit and a few pain pills cover the hurt. Last night she was treated for another session of hubby’s anger explosion. In the outside world he is kind and gracious. He is even in leadership position in the church. He is treated like a model to the community. Inside the house children and wife are aware of how easily dad can lose his cool. His vocal chords reach record volume. His mistreatment and verbal slaps are constant, or can be triggered easily. They all walk quietly so as not awake the sleeping giant.

This description is the description of domestic abuse.

I write this because pastors sometimes treat these silenced victims as the guilty party. They blame them while overlooking the abuser.

For more information on this topic, purchase Jeff Crippen’s informative book A Cry for Justice: How the Evil of Domestic Abuse Hides in your Church.

Also, if you have the time his lengthy audio series is quite helpful.

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How to Treat Abusers

Jeff Crippen over at a Cry for Justice  does good work in reminding pastors and counselors once again how not to treat abused victims. In elaborating on I Samuel 17, Jeff uses the illustration of David and Goliath to make a crucial point:

My point is that this far too common business of Christians telling abuse victims that they must not ever raise their voices to their abuser, that they must speak kindly to them always, that they must endure suffering and patiently await that big day when Goliath gets born again — this business has to stop. Stern stuff is quite appropriate: calling the police, leaving, divorcing, drawing firm boundaries, getting restraining orders, exposing the abuser for what he is to his church.

Pastors have for far too long offered a haven for abusers while leaving the victim exposed, terrified, and hopeless.

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How Can Christmas Be Merry When I Am Grieving?

My three-year old son and I have a wonderful little work we do on Mondays and Thursday evenings. Our neighbor, who is a widow, no longer possesses the balance and strength to take her garbage can out. We head to her back yard and my son’s little hands grasp the garbage handle and out we go to drop it off at the curb. It is great training in service. And he is a true little gentleman already.

But something different happened this past Thursday. Our neighbor asked us to go inside and plug something in she was not able to do, which we did promptly. On our way out my boy looked at her and said “Merry Christmas.” She smiled at him, but as he rushed to get on his bike, our 86 year old neighbor looked at me and started to cry. Her husband, a dear man, and a grandfatherly figure to my children, died last year. “Don’t ask me to have a merry Christmas. I don’t know if I can,” she said. Her words were piercing. Her grief evident. Her husband of 60 years was no longer here with her. Her comfort and joy had departed.

And then last night we were struck again. In the middle of a cheery evening, my cell phone rang. The number was foreign to me, but I decided to pick it up anyway. It was my old college professor. She and her husband both taught my wife and I in a small Christian College in Central Florida. Since retiring, they both moved to beloved Pensacola, Fl. Once in a while we see each other and exchange greetings and memories. Last week, while visiting my chiropractor, she was there. It was a delight to see her again. She told me about her husband and how it would be lovely if we met for lunch one of these days. Then last night, that foreign number was hers. She called me to let me know that her husband of more than 50 years past away two days earlier.

My sister-in-law told us it was a difficult day for her and close friends who lost a loved one of 19 years of age. Death’s sting lost much of its potency, but its affects are very present.

How can Christmas be merry for those who are grieving? We often overlook those grieving this time of the year. In the midst of the grand narrative of the nativity, the incarnation of joy is reason for sorrow.

No more let sins and sorrows grow…

There is a paradoxical dimension to Christmas. In one sense, the “hopes and fears of all the years” are met in the God-man. But sorrows are still here. Incarnation theology always needs to be connected to a healthy psalmic lament. Our lives provide plenty of moments of disorientation. A loved one who dies days before one of the most festive days in the Christian calendar offers a lesson to all of us. The light of the world is here. The life of the world is here, but still death is not fully destroyed. The “tidings of comfort and joy” may be for some of us an exhortation to become comfort and joy to those who are comfortless and filled with grief this time of the year. Who are these people? Who are they in our own congregations? That mother who lost a son and whose memories are still freshly imprinted? That widow or widower who lost a lover and comforter? Who are they? Let us seek them out. Do not let their grief be a lonely grief. Only grieving together makes grieving a profoundly biblical emotion.

I weep for those whose loved ones are not here to share in the feast of the Christmas season. But Christmas is not just a message for the jolly; it is a message for the grieving also. Christmas means that grieving is not meaningless. In fact, grieving only makes sense in a world incarnated by God. Christ came for those who grieve. As the Psalmist cries out:

Be gracious to me, O Lord, for I am in distress;

my eye is wasted from grief;

my soul and my body also (Psalm 31:9).

The incarnation answers the Psalmists’ petition.

Frederick Buechner once wrote that “The incarnation is a kind of vast joke whereby the Creator of the ends of the earth comes among us in diapers… Until we too have taken the idea of the God-man seriously enough to be scandalized by it, we have not taken it as seriously as it demands to be taken.” Those who are scandalized rightly by this profound event are those who can grieve rightly.

As I look across the street I notice that my neighbor’s sons have arrived. They will help her in her grief. The merriness of Christmas is not dependent on whether we are ready to receive it or not, Christmas is merry because the Rod of Jesse is here. But still our hearts ache and we are called to grieve with those who grieve. We grieve, however, with hope because our hope is here. And so we pray:

O come, Thou Day-Spring, come and cheer
Our spirits by Thine advent here
Disperse the gloomy clouds of night
And death’s dark shadows put to flight.
Rejoice! Rejoice! Emmanuel
Shall come to thee, O Israel!

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On Domestic Abuse: Resources

My interest in studying the topic of domestic abuse began a few months ago. It has only increased over time. The lack of information and the unpreparedness of pastors to handle such issues are great. For those interested in studying the issue in greater depth, let me recommend the following works and audio series:

A Cry for Justice: How the Evil of Domestic Abuse Hides in Your Church, by Jeff Crippen and Anna
Wood (Calvary Press Publications, 2012).

The Emotionally Destructive Marriage, by Leslie Vernick (WaterBrook Press, 2013).

Not Under Bondage: Biblical Divorce for Abuse, Adultery, and Desertion, by Barbara Roberts (Maschil Press, 2008)

Also, for a lengthy and detailed series of audio sermons on domestic abuse by Pastor Jeff Crippen, see here.

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Working Out Your Own Salvation

All theology is public. Privatized theology is for pagans. Pagans like to do theology in the dark. Christians do theology in the light. We are all light theologians. The principle of working out your salvation with fear and trembling is the principle of living out your salvation before the face of God. God is always present. His Spirit is the One who guides us into truthful living in this world. He is always with us shaping, re-shaping His new creation. The Christian faith is a call to consistency; consistency in repentance; consistency in reconciliation; consistency in living the life of faith.

In this sense, there are two temptations we face: the temptation for self-justification and the temptation to isolation.

The temptation for self-justification is a common one in our day. Those who seek self-justification are always seeking for ways to earn God’s salvation. Now, please understand: these people have tasted of the goodness of God in baptism, Eucharist, communion, and worship. But the problem is that is never enough. They are always trying to justify themselves before God. They never think they have done enough. They believe they are in Christ, but they can never wrap themselves around their Christ-likeness. And so they despair. They doubt. And they find some security in doing one more thing for Jesus, but when it is over they begin to ask again: “Have I done enough?” They are always very introspective. They are always looking within and never finding assurance and pleasure in life. If you fall under that description I say “Rest!” Christ has already redeemed you. Work out your own salvation in the fear of God; and by fear Paul means in the presence of God; knowing that God is everywhere. And also tremble in His presence because He is everywhere. You cannot hide from the Creator of secret places.

The other danger is that of isolation. “I can work out my own salvation as long as I am alone.” “Don’t call me. Don’t counsel me. I am ok and I will continue to be ok if I am left alone.” Have you ever met someone like that? This is the exact opposite of how Paul wanted us to work out our own salvation. Paul envisioned a community working together; striving after holiness as one. Lone ranger Christianity was never an implication of the Gospel.

One of the great problems with the modern evangelical church is that we have created a culture of secrecy; a culture that wants to portray only the good, but never the bad or the ugly. The Church is here for confession. She is here for grief. Work out your own salvation with repentance and with godly sorrow. God is asking you to look to the future with confidence, because in whatever conceivable scenario you may imagine He is there.

But here you must also remember that God is not watching you because He longs to catch you. He is not watching you because He longs to punish you. No. This is not the God we worship. God watches over you, so He can guide you into green pastures. He is not a cosmic kill-joy, He is a cosmic joy-giver. He will work in you perfecting you to become the image-bearer you were called to be. And He does this for His pleasure.

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NANC no more? The Future of Nouthetic Counseling

In my earlier years (the cage stage, as one wise author puts it), I supported the NCN, which stands for No Counseling Necessary. Why don’t people just get their act together and get on with it? My senior year in high-school was filled with empty zeal. I was zealous about many things, but knew little of anything.

In college as I pursued my degree in Pastoral Studies I noticed a strange bunch of people pursuing a degree in counseling. They did not look particularly different from anyone else in the school, but their vocabulary was foreign to me. I would often hear of Rogerian and Jungian methods. These were considered distinct from the truly Christian view referred to as Nouthetic Counseling. NANC, as it is known, was founded by Dr. Jay Adams. My father was reading Jay Adams early on in his pastoral career. There were Portuguese copies of Adams’ books on my father’s shelf. When he came to the United States, the university he attended was fully engaged in the NANC world bringing Dr. Adams to speak numerous times.

I attended a small Christian college. The school was essentially a mini-version of Bob Jones University. The counseling professors, though committed to Baptist theology, were quite fond of Jay Adams, a Presbyterian. a I don’t know what attracted them to Adams, but I have my suspicions. Adams’ straightforward, no non-sense style was certainly an attractive picture.

I have the deepest respect for Jay Adams. I have called him on numerous occasions to help me with specific counseling issues. I remember his advice being very helpful. The caricature of Adams, however, is certainly not a pleasant one. As I have said many times, Adams can be extremely helpful, but put him in the hands of a theologically illiterate pastor or parishioner and he can be dangerous; almost abusive. This may be in itself a problem with the system, and I have argued to many that Nouthetic Counseling is not the end all of Christian counseling.

Adams’ labors continues on through the Institute of Nouthetic Studies. Donn Arms seems to have taken on the role of continuing to provide Jay Adams’ titanic labors (over 100 books and hundreds of lectures) to a new technological audience.

Recently, however, I discovered that there is turmoil in the camp. The debate centers around whether the word “nouthetic” should continue to be used. The NANC board had originally asserted that the change to the term “biblical” instead of “nouthetic” would be more reflective of the diversity within NANC. And they also affirmed that the change is not meant as a repudiation of Jay Adams’ teaching. At this stage, Donn Arms, noting that NANC is no longer what it once was when it started in 1975 said that he would favor the change. If NANC is headed where he sees it heading then the name change is necessary. He elaborated on how NANC has changed over the years:

The orthodox doctrine of progressive sanctification, a cornerstone of nouthetic counseling, is no longer essential. Many NANC members have replaced it with a doctrine commonly labeled as Gospel Sanctification which teaches that loving Christ and contemplating all that He has done for us on the cross is sufficient for our sanctification.

NANC membership now includes counselors who are members of churches in charismatic and liberal denominations.

NANC has held “On the Road” training conferences in charismatic churches.

The training requirement for NANC certification has become insignificant. Several years ago John Street, the NANC president speaking at a Shepherd’s Conference, taught that pastors should require a minimumof 115 hours of training before allowing people to counsel in their churches. Yet all NANC now requires is attendance at three weekends of classes or a one week conference.

The NANC board gave $30,000 to help establish a coalition of biblical counselors whose stated goal is to “foster collaborative relationships” among all who call themselves biblical counselors.

Donn Arms sees a wide split in the NANC movement. He is a purist when it comes to NANC’s original intent, and to see these “compromises” take place in the name of NANC seems disingenuous.

But to strengthen Arms’ resolve, the NANC board further explained why using “nouthetic” is not helpful:

First, the word nouthetic is a perfectly good Greek word, which most people simply do not understand.  Most of us in NANC spend more time explaining the meaning of a Greek word than we intend to when we mention the name of our organization. Once people understand the meaning of the term it does not help us that much.  The term means “to confront or admonish,” and this only describes a narrow slice of the kind of counseling endorsed by NANC.  Of course biblical counselors admonish people in their sin, but at NANC we also encourage our counselors to comfort the fainthearted, help the weak, pray, encourage, instruct, take care of their physical bodies, and 101 other things the Bible says to do.  In its precise meaning the word nouthetic is a truncated expression of the many and varied counseling styles that God communicates in Scripture.

Donn Arms responded to each line. b But the question of the future of NANC remains. Will NANC and its forefathers, Wayne Mack and Jay Adams, lose their footing in the movement they started or will a new generation of counselors take that vision in a new direction?

  1. I asked Adams this question when I interviewed him – download information forthcoming for the interview  (back)
  2. You can read the response here: http://www.nouthetic.org/blog/?p=6220  (back)
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The Addiction of the Heart

Over the years theologians have allowed specialists to handle the matters of the heart. Theologians deal with nobler issues leaving the matters of the heart to the Rogerians and Freudians. But this is how we have allowed secularism to win the day. We have allowed pop-psychology to offer answers to the questions of the heart. The Bible is left at a place of minimal use to be pulled at a wedding or funeral.

The area of human addiction is one of those areas. The porn addict, the one who abuses alcohol or drugs, and other types of addictions are defined as diseases. These diseases are outside of the expertise of the theologian and left to those of specialized clinical or psychological fields. Here again the biblical thinker is left out of the conversation. It’s not as if there is nothing to learn from the scientific community, but the reality is that the scientific and psychological community are certain that they have nothing to learn from us.

The matter of addiction, I propose, is one of those topics. If addiction is primarily an issue of the heart, then there is more to the discussion. People engage in addictive practices for all sorts of reasons, but the reason addiction exists is because false worship exists. Human nature, marred by sin, offers a life of contradictions. He/she may consider life through the lens of order and peace, but sin considers life through the lens of disharmony. The theologian/pastor has a distinct duty to bring people to see this contradiction and how to re-orient their minds.

The question has to do with human nature; the addiction of the heart. Addiction is disoriented worship. Sheer will-power will not do in such cases. Those engaged in such practices need immediate assistance in the community. One of the signs of an addict is the inability to enjoy normal life pleasures. Suddenly the common duties of day-to-day become burdensome and characteristically painful. The addict is engaged in a world that he has created. The world of the addict is a confined space. Usually he is unwilling to seek help due to the loss of privacy that it would entail.

Young man are especially prone to isolation. Isolation is usually a strong sign of an addict. Isolation is the antithesis of health. Another indication of an addictive heart is choosing new friends. The addict isolates himself from a safe community and enters into a community where accountability is minimal. a Parents need to be well aware of these changes in friendships. Though they may be harmless, addicts easily change loyalty to maintain their habits.

Finally, and this comes as no surprise to the theologian, the addiction of the heart is an addiction to other gods. Addiction leads to an explicit rejection of the commandments of God and the worship of God. When individuals begin to slowly divorce themselves from the life of the body of Christ it is time to reach out and take action. Pastors should not allow parishioners to make a habit of absence from worship. When someone has been deeply engaged in particular addictions for a long period of time it is because they have not experienced any form of intervention. Community in this sense becomes necessary to avoid such outcome.

The Gospel of Jesus Christ is the addict’s only hope. God’s people become the means of grace for those seeking refuge in other gods. The sacraments become even more meaningful to those who suffer under the weight of unending temptations. In bread and wine, men and women can rest and partake of the goodness of One who suffered and experienced temptations of every kind. The addict’s hope must be in Jesus. If he seeks any other savior the addiction of the heart will lead to death.

  1. The Psalmist deals with this in the first psalm  (back)