Analyzing Crabb's Biblical Counseling Model

Formulating a Biblical counseling model that is both effective and transforming can only help those people who are searching for something beyond what this world system can offer them with regards to solving their problems or easing their pain. In 1977, Crabb devised a model that held the Holy Scriptures above those secular psychology models that have been the foundation of the psychology field since its inception. This paper aims to reflect on Crabb's biblical model including its goals, concepts, and strategies, while also showing specific ways in which to implement his model into a local group of believers. The biblical counseling therapy model will then be compared to several secular psychology models and the differences and similarities

will be brought to light. A psychology therapy model that holds to God's Word and the authority therein is sure to be more powerful than any man-centered model that we can find in the secular world.
Part One: The Goal of Christian Counseling
According to Crabb (1977), “the goal of biblical counseling is to promote Christian maturity, to help people to enter into a richer experience of worship and a more effective life service (p. 29). So many people today live a life that is self-centered and in search of instant gratification. Crabb makes a point that if we can lead people to become more Christ-like, the chains will fall and freedom can be had for those who wish to worship and serve the Lord (p. 22). There seems to be an innate inner working in everyone that seeks out the approval of man.
Christians are no different in this matter and many seek out approval from others in order to justify their self-worth and acceptability (Crabb, p. 24). It is so vitally important that someone who is trying to reach the goal of Christian maturity know that the approval of God is all that they need to overcome any situation in their lives. When they get a firm grasp of the justification of God and His accepting love of the individual person, maturity is sure to follow. Crabb outlines a model (p. 27) for this path to maturity stating when someone receives the gift of justification and knows that God has accepted them, they are able to live a life of obedience to His word by walking in the way of righteousness (Proverbs 8:20, KJV). By doing this, God has promised glorification where perfection is attained and eternal life with Him is known. The goal of the counselor then is to help the person in need “move OVER” to obedience unto God by utilizing the biblical principles for therapy and then help them to “move UP” to receiving the glorification of God by changing their perceptions and transforming their inner being (p. 27).
Crabb's biblical model of counseling is one where the Bible is the final authority for enabling change in a troubled person's life. He does however seek to integrate those secular therapies which will help in this process and calls this approach “spoiling the Egyptians” (p. 47). With this approach, Crabb seeks to take those tools from secular psychology that are harmonious with the presuppositions of Christians and utilize them in helping his clients (p. 48). One such
therapy that can be utilized is Cognitive-behavioral therapy (CBT) which strives to change bad thought patterns in the client and also help them to change wrong behaviors (Cognitive-Behavioral Therapy, 2010). Many times in scripture wrong thinking was the culprit for wrong behaviors. For example, King David used wrong thinking about Bathsheba and broke two of the Ten Commandments, adultery and murder. Nathan's abilities to show David his sins, using the same principles as the cognitive-behavioral approach, convicted David to repent of his wrong thinking and behavior and he found favor with God once again (2 Samuel 11-12, KJV).
Integration of Rational Emotive Behavior Therapy (REBT) with biblical counseling could be done with those who see their sin as an overwhelming hurdle that cannot be overcome. This could possibly lead to doubt, depression or anxiety that would cause the client to overreact to this wrong thinking (Johnson, Ridley, and Nielsen, 2000). By implementing the REBT model and mixing in the true meaning of God’s justification through Jesus Christ, the person would be able to turn the unwanted emotional reactions associated with their sinful behaviors into more healthy forms that could bring them closer in their relationship to God.
With regards to the Rogerian theory of practice, the goals of biblical counseling can coincide with it on some points.

Roger’s theory incorporates genuineness into its model where the counselor shows genuine care for the client through empathetic means such as “actively listening” and reflection of the client’s feelings (Kensit, 2000). The biblical model by Crabb, enlists Roger’s thinking on this point by addressing the need for a “genuine concern” for the person in order for any meaningful change or maturity to take shape (Crabb, p. 45). Kensit points out that Roger’s theory supports “unconditional positive regard” (Kensit, p. 347) where judgment and evaluation of the client are not utilized. In order to bring the client to an understanding of their sinful nature and the need for salvation, a counselor must be able to condemn wrong behaviors and lead them to the ultimate

goal.

Part Two: Basic Concepts
According to Crabb, there are two basic needs in every human beings life: significance and security (Crabb, p.

61). As Christian believers it is evident that significance is found in attaining and implementing the purpose and destiny that God has supplied. In order to grasp this significance that is sought, Crabb states that a “total submission” to God’s plan for our lives is required (p. 62). While secular counseling models seek to make the client feel better regardless of the actions taken, a biblical model must adhere to the precepts of God’s Word and align the client with God’s purpose and plan. Security in a biblical counseling model comes from believing that Jesus’ death on the cross was enough to pay for our sins and we are now made acceptable and loved unconditionally by God (p. 70). The treatment prescribed by Crabb consists of turning a person’s wrong views of how to attain significance and security through worldly pursuits to a right view where the client seeks maturity through becoming more Christ-like. During this process the client is able to find true meaning in their lives and change the way they view the world around them (p.

70).
Although there are certain tools in CBT, REBT, and Rogerian theory that could be helpful in bringing a client to a better place in their lives, the concepts themselves are man-centered rather than God-centered. For example, in the Rogerian theory model the behaviors shown by the client whether good or bad are accepted by the counselor whether or not they approve of said behavior (Kensit, p. 349). We cannot accept or approve of someone doing harmful things to themselves or others and still be biblical. The Bible is very clear that we are to be holy because our God is holy (I Peter 1:16, KJV). As a whole, the three theories being compared to Crabb’s theory are all secular in nature and thus do not put a premium on the final authority of scripture.