Since he accepts the Bible as the Word of God, a Christadelphian must seek, from the pages of the Bible, guidance in living the new life in Christ Jesus. His thinking patterns must be so impregnated by the Word that the decisions reached and applied in life are those which please the Lord. How we need the divine forgiveness!
We should look upon the Scriptures (bearing in mind contexts) as a handbook for living as well as a textbook for establishing doctrines. The benefit in this life should be perceived by the believer. When the Jews marvelled at the Master’s knowledge of “holy writ” (John 7:15), the Lord answered them, “If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself”. An inner conviction (1) arising from using(2) the Word in real situations should convince us that the only therapeutic source for present and future life is the Bible.
In the First Century the basis of fellowship with God and the counselling therefrom was built out of sound doctrine. Vine (Expository Dictionary of New Testament Words) gives the meaning of this word “sound” as “healthy, wholesome” our English word “hygiene” is apparently derived from the Greek word translated in the AV as “sound” (see its use in 1 Tim.1:10, 2 Tim.4:3, Tit.1:9 etc.). Thus the acceptance of the Truth can cleanse us and make our lives wholesome if we will let it.
Jesus said, “Now ye are clean through the word which I have spoken” (John 15:3), “Sanctify them through thy truth; thy word is truth” (John 17:17).
Paul wrote, “That he (Jesus) might sanctify and cleanse it (the brideecclesia) with the washing of water by the word” (Eph.5:26).
However, it should be realised that if we do not give the Scripture its due priority in our lives, Jesus cannot really do his part — his work of cleansing requires our attention and response to his Father’s Word. Any blemishes in the bride must be exposed and healed through the application of the “laver” of the Word and forgiveness in Christ Jesus. The Scriptures have inherent power(3) to change us; they do so because it is only by the reading of them that we can know of the Lord Jesus Christ whom we are to follow.
A classic illustration of transformed lives through Scriptural counselling is seen in the Thessalonian brethren and sisters. In his first epistle and first chapter Paul describes them as “examples (models) to all that believe in Macedonia and Achaia” (v.7), not only in preaching (v.8), but in the way they conducted their lives (v.6,9-10). Here we have former pagans, worshippers of the gods associated with Mount Olympus (which faced Thessalonica), who were now enthusiastic and dedicated Christians. What power had changed them? What had influenced their lives in such a tremendous way?
Certainly, Jesus had come into their experience. But how? These are crucial questions. Was it, perhaps, a mysterious influence direct from heaven? Paul provides the answer: “For this cause also we thank God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh in you that believe” (1 Thess.2:13). Is the Word of God any less powerful today in the counselling situation? Of course not I have particularly stressed the Scriptural element in any counselling situation because we are faced in the evil environment of the 20th century with two solutions offered which seem to nullify this vital ingredient in resolving human problems.
On the one hand, we have folk from a wide variety of churches who claim to serve God, persuading us that Jesus through the Spirit actually moulds believers’ thinking, and implants divine thoughts into the mind. The idea of Jesus “taking over one’s life” prevails in many quarters. It is quite clear from the Scriptures that any behavioural change occurs through what is HEARD, and not through a mysterious indwelling of spirit power (a subjective feeling which, of course, cannot be tested).
Paul wrote, “Faith cometh by hearing, and hearing by the word of God” (Rom.10:17). Thus, if we wish to manifest Biblical faith (and remember that it is impossible to please God without faith), we, too, must listen intently to its voice. Jesus said, “It is written in the prophets, And they shall be all taught of God” (John 6:45). How are we taught of God? The Master provides the answer: “Every man, therefore, that hath heard and bath learned of the Father, cometh unto me” (v.45). To put it another way, what means do we use to counsel one another regarding living the gospel and preaching the good news? The Bible, of course – but this changing of the mind, or rather, the transforming of the mind, has to be done, can only be done, through avid use of Scripture.
Paul wrote, “Be ye transformed by the renewing of your mind, that ye may prove…” (Rom.12:2). This renewing has to be done daily; thus Paul wrote, “The inward man is renewed day by day” (2 Cor.4:16). Renewed by what? By an indwelling of Holy Spirit power or mysterious influence sent from Jesus Christ or his Father? No, for Paul again provides the answer: “And have put on the new man, which is renewed in knowledge after the image of him that created him” (Co1.3:10). In any advice offered (particularly in the moral issues of life) a “What saith the scripture?” must prevail.
We are faced with a barrage of worldly-wise counsellors in the society in which we live – this is particularly so in the Western world. Schooled in ungodly concepts which have a subtle and devious way of explaining away responsibility for sinful behaviour, these irresponsible people persist in and expand their irresponsibility, often impressing the uninitiated with learning obtained from such ungodly people as Freud and his psychoanalytical friends, together with “experts” from other schools of treatment. It is wise to remember that Freudian ideas are linked very closely to evolutionary concepts, and therefore carry godless and immoral ideas. I hope, God willing, to demonstrate (particularly when we look at mental illness and depression) the contrast between worldly counsel and Biblical admonition. It is hoped brethren and sisters will look critically at these articles with Bible in hand, for it is quite disturbing to note how many brethren and sisters are suffering (or so they think) from depression and are receiving help from outsiders, when they should be able to find help (or, may I say, should find help) within the Community, and from within the Scriptures. More of this later, God willing.
Qualification for Counselling
Great emphasis is placed upon qualifications amongst those who are deemed adequate for the task of counselling. Letters after your name is a must! However, in the Scriptures moral and spiritual qualities linked with an acceptance of the Hope of Israel is considered as essential for those who guide ecclesias (see 1 Tim. ch.3). Furthermore, when it comes to dealing with those going astray, Paul is quite explicit as to who should help in the healing process: “Ye which are spiritual restore such an one in the spirit of meekness” (Gal.6:l). In the context the “spiritual” one is a person who is “walking in spirit” (5:25) – in other words, is manifesting the virtues listed earlier in the 5th chapter (v.22).
If we really wish to help one another, we ourselves have to be models to copy. This lofty calling creates a spirit of humility and meekness in helping others; as Paul says, “considering thyself”, What a contrast to the worldly counsellors, who so often try and present themselves as experts! There is only one “expert” in the human field – Jesus of Nazareth. It is sad to note from the Old Testament how often Israel requested guides who pleased the natural mind, sweet music they wanted to hear, and not the trumpet call for action and repentence. We live in an age of compromise; anyone who considers doctrines to be essential is considered a crank, and it is taught in certain psychological circles that one must never provide guidelines; the counsellor simply listens* and asks questions, but leaves the counsellee to sort out the answers to the problems (this approach is quite common in treating mental illness, as I have observed in connection with my work). But we have guidelines; the Scriptures confront us with their approach to social, moral and doctrinal problems.
Two words used in the New Testament in connection with counselling brethren and sisters illustrate this direct approach. By looking up these words and the way in Which they are used we can see how Jesus and the apostles dealt with wrong behaviour, facing it directly; an element of confrontation was linked (of course) with divine love. The words used are “nouthesia” (noun) and “noutheteo” (verb), and are translated in the AV in the following ways:
Please look up these references in their respective contexts.
It is to be noted that this “admonishing” and “warning” of fellow-members was not to be left to the few, for, as Paul says,
“Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing (noutheteo) one another in psalms and hymns and spiritual songs…” (Co1.3:16).
Our ecclesial life should be full of “nouthetic” counselling – yes, even in our hymns of praise. (4) Let us take a few lessons from the use Paul makes of these words; a Christadelphian counsellor’s advice is from the word (5 & 8); he/she faces the problems of ecclesial and individual life (4,3 & 9(b)), exercises patience(5) and sincere feeling for those needing help (4 – “with tears”) and considers that those who do fall are still “brethren” (10). Spiritual confrontation is essential in the Christadelphian Community; we should expect to be faulted (in a loving spirit), for WE ARE SINNERS – or is that just a matter of doctrine?
Attitude of Mind
It is surely vital in the counselling of one another that we try to empathise with the person being helped, endeavouring to “step into their shoes” and to try to understand the difficulty they are facing, and in that spirit help them. Paul wrote, “Remember them that are in bonds, as bound with them” (Heb.13: 3). In Paul’s day, members were to feel, when offering their prayers for persecuted believers, as if they were actually in the prison experiencing the pain- though we certainly need to listen – swift to hear, saith the Scriptures.and suffering associated with that life.
That is the kind of counselling we need in ecclesial life, particularly as we get nearer to the coming of our Lord and the expected difficulties before that event. The defence of the Truth verbally, and the upholding of it by pen, is essential; but it is also vital that we really support those who are finding the way difficult.(6) After all, God provided a “Wonderful Counsellor” – His Son, whom He begot in human nature and who knows exactly what it is like to be tested and tempted. The words the Scripture uses of him are “touched with the feeling of our infirmities” – that’s how close he comes to you and me. Do not we, then, have a responsibility to be counsellors one of another and in the preaching of the Word, following in the Master’s footsteps? Of course we do! Let us, then, be courageous for the Truth and do battle with Sin, our great enemy, confronting one another over what the Lord expects of us. More of this in our next article, God willing.
Fellowship with the Maker and Brethren