Crabb's Biblical Counseling Model: Church Program Guide

Goal of Christian Counseling

The goal of Christian counseling differs from private practice counseling in many important regards. For example, a Christian community offers a counselor a unique set of resources, often comprised of loving and caring individuals who are members of the local congregation. In private practice, the resources available to a counselor can be comparatively limited. Furthermore, each Christian is called to help others based on their faith. A private practice counselor can be motivated by a wide range of reasons — some genuinely altruistic, though others may be driven by monetary gain or similar ambitions. Thus, the resources available and the motivations behind entering counseling represent two initial and fundamental differences.

Another difference is that the foundational principles of the counseling practices themselves may be starkly different. Many Christian counselors believe strongly in the Bible as a source of guidance for all counseling methods. However, many are also incorporating the modern benefits of academic research and clinical practice into their work.

"Although the Scriptures provide the only authoritative information on counseling, psychology and the specialized discipline of psychotherapy offer some valid insights about human behavior which in no way contradict Scripture. If we combine these insights with the healing resources of a local body of caring, committed Christians by training people in the church to handle a good deal of the counseling load, we might witness a tremendous increase in spiritual and emotional maturity in our churches" (Crabb & Crabb, 1977).

Thus Christian counselors can have access not only to the resources that the church offers, but also to all the developments in related academic fields. A Christian counselor is therefore uniquely suited to meet the needs of other Christians seeking counseling on many levels.

Basic Concepts of Biblical Counseling

The basic concepts of modern Christian counseling include bridging the Bible, the resources that the Christian community offers, and insights that the scientific method has produced about human behavior and psychology. This form of Christian-based counseling is a hybrid of many different approaches, drawing the best practices from traditional and emerging disciplines. Crabb argues that the last thing needed is "more conferences and books on esoteric issues of counseling theory" (Crabb & Crabb, 1977, p. 16). The goal, rather, is to develop Christians into people who have reached a level of maturity that renders them psychologically whole and spiritually mature.

The goal of biblical counseling is described as promoting a level of Christian maturity that leads to a richer experience of worship and a more effective life of service (Crabb & Crabb, 1977). With that broad goal in mind, there are many different paths one might take to reach this level of maturity, and there is not necessarily a single correct answer, although some approaches may be better than others.

The modern field of psychology has introduced many ideas and concepts that are entirely consistent with the Christian faith. Although not all psychologists are Christian, and some have been critical of faith, understanding human behavior through the lens of psychology can empower Christian counselors in their work. The focus should be on helping the individual using the best practices available today. How those best practices came into existence is secondary, as long as they remain consistent with Christian belief.

Basic Strategy and Therapeutic Frameworks

Dr. Carl R. Rogers provided much of the intellectual foundation for client-centered counseling, student-centered education, and person-centered approaches to human relations (Rogers, 2006). The guiding principle behind this model is that when a counselor approaches another person in a certain way, that person becomes more able to grow, develop, and work through whatever problems they face. It is not only the solutions that matter; the journey itself is equally important, if not more so in some cases. It is essential that people feel accepted and understood, and that empathy is both accurate and genuine. It is therefore not absolutely necessary to agree with someone in order to show genuine compassion and try to understand what they are experiencing. Sometimes this alone can be enough to help a person through a difficult situation.

The counselor occupies a position of authority — often viewed as a mentor or even a spiritual guide. It can be easy to rush to judgment in such circumstances. However, being judgmental is one of the primary obstacles that prevents healthy relationships from forming. Most Christians are genuinely open to growth and development — intellectually, spiritually, and emotionally.

Another common issue is that people tend to underestimate the role of the environment in decision-making. Psychology teaches us that the environment is a critical factor in everyone's judgment and behavior. One might quickly judge another's actions based solely on an interpretation of their choices. However, if time is taken to truly understand the motives behind such actions in an open and non-judgmental way, it becomes easier to appreciate the role the environment may have played. Although it may sound like a cliché, it is genuinely difficult to judge someone without fully understanding what it is like to walk in their shoes — and once judgment is passed, it becomes considerably harder for compassion and empathy to develop.

There are also many other academic models that can inform counseling practice. Brief therapy, structural therapy, constructivist therapy, psychodynamic therapy, object relations approaches, network therapy, and others all appear in the academic literature. Although not all of these are directly applicable to Christian counseling, some do offer useful insights. For example, rational emotive behavior therapy (REBT) has been identified as relevant to clients who are particularly religious (Johnson, Ridley, & Nielsen, 2000). In this form of therapy, the counselor helps an individual learn to generate their own emotional responses to particular events. This work was originally developed by Albert Ellis — a figure who held views far removed from Christianity — which implies that some ethical risks exist in adopting this approach wholesale, though these risks can be minimized through a thoughtful and discerning application.

Another widely used model is cognitive behavioral therapy (CBT). Cognitive behavioral therapy is a psychological treatment used to address a wide range of psychiatric disorders; it is both directive and structured, and it recognizes that people's emotions and behaviors are strongly linked to their thoughts (Mann, 2008). CBT is problem-focused and has developed as a best practice for treating anxiety, depression, and substance abuse disorders, among others. The practice is grounded in thought, and the therapy centers on improving one's patterns of thinking.

Conclusion

A well-designed church counseling program represents one of the most substantial advantages that Christian counseling holds over its secular counterparts. By combining biblical principles, community resources, and evidence-based therapeutic methods, such a program can foster genuine spiritual and psychological growth among congregation members. Crabb's model remains a compelling framework for integrating the wisdom of Scripture with the insights of modern psychology — not as competing systems, but as complementary resources in service of human flourishing.

References

Crabb, L., & Crabb, L. (1977). Effective Biblical Counseling. Zondervan.

Johnson, W., Ridley, C., & Nielsen, S. (2000). Religiously sensitive rational emotive behavior therapy: Elegant solutions and ethical risks. Professional Psychology: Research and Practice, 14–20.

Mann, N. (2008). An introduction to cognitive behavioral therapy for anxiety disorders. Professional Skills, 24–27.

Rogers, C. (2006). Carl Rogers Info. Retrieved February 26, 2012, from http://www.carlrogers.info/

Schmid, P. (n.d.). Comprehension: The art of not knowing. Retrieved February 26, 2012, from http://web.utanet.at/schmidpp/paper-compr.pdf