A Review of "Discipleship Counseling"
Tim Clinton, president of the American Association of Christian Counselors, said of Neil Anderson’s “Discipleship Counseling” (2003), “Every page is filled with the healing power of God.” That is a notable appraisal. Anderson has also ensured certain outcomes for pastors, counselors, and lay leaders who read and utilize the book. And while Anderson’s “Discipleship Counseling” is said to be and reads as a good guidebook in helping others know how to counsel (encourage) others into freedom and growth in Christ, it is also moderately subjective in its exploration into discipleship counseling.
I will address the questionable content upfront to dispel any possible assumptions and clearly lay out why it has been stated as moderately subjective. Then, I can give my assessment of why “Discipleship Counseling” can still be considered a good guidebook.
First Concern
The first concern of Anderson’s “Discipleship Counseling” is his strong stance on the mind—i.e., thoughts/thinking, reasoning, and beliefs—and its distinction from emotions. This is a fundamental assumption that the mind and emotions are distinct from one another. But Anderson goes on. He takes his strong stance on the mind and applies it to how changing one’s thinking is essential to one’s emotions and behavior. While this is not totally wrong, it is incomplete in that it continues to assume that one’s emotions are not a part of one’s thinking—they are separate or in succession (i.e., thinking then emotions). In the secular arena, Anderson’s stance is called “rational emotive behavior therapy” (REBT) or also known as cognitive therapy. He writes,
“How we feel is primarily determined by how we interpret the events of life (i.e., what we choose to think and believe) and secondarily by how we choose to behave”[1].
Anderson says later on, “I generally agree with the cognitive approach to therapy since we are called to repent and be transformed by the renewing of our minds”[2]. And again, this is not wrong. But because of Anderson’s subjective interpretation of the “mind”, he has an incomplete view of repentance. Yes, the most biblically used Greek term for repent means “to think differently”[3]. Thus, Anderson pronounces that repentance means “a change of mind”[4]. But do the concepts of “thinking” and “mind” necessarily contrast “emotions”? No, not necessarily.
In a separate work, Barrett and Salovey address the thinking, mind, and emotion connection question. They write, “Although thinking and feeling are certainly experientially distinct, recent neuroscience investigations suggest that they may be less neuroanatomically separable than originally assumed (Lane & Nadel, 2000)”[5]. In “Competent Christian Counseling”, Michael R. Lyles writes briefly on the anatomy of the brain. Lyles expresses that “the limbic system is the “CD player of the brain” in that it adds the music (feelings) to the lyrics of our thoughts and behaviors”[6]. In both quotes, there is an emotion-to-thoughts connection. Could there be more to this emotion-to-thought connection? Picard (et al., 2004) seem to think so. Anderson used a depiction of a computer to help illustrate cognition over emotions. He tells his readers,
“Recall that our brains receive the external data through our five senses; our minds interpret that data, which determines our volitional and emotional responses”[7].
Picard (et al.) spoke on the use of the computer analogy in reference to cognition over emotions. They contend,
“The use of the computer as a model, metaphor, and modelling [sic] tool has tended to privilege the ‘cognitive’ over the ‘affective’ by engendering theories in which thinking and learning are viewed as information processing and affect is ignored or marginalised [sic]”[8].
Their use of the term “affect” is not something different than emotions, but rather encompassing its accent. Picard (et al.) use the term affect as “recognising [sic] it under intuitively understood headings like motivation, emotion, interest, and attention”[9]. Knowing the context of the term “affect” helps to understand when Picard (et al.) further declares,
“On the most fundamental level, an accelerated flow of findings in neuroscience, psychology, and cognitive science itself present affect as complexly intertwined with thinking, and performing important functions with respect to guiding rational behaviour [sic], memory retrieval, decision-making, creativity, and more....These findings point to new advances in understanding the human brain not as a purely cognitive information processing system, but as a system in which affective functions and cognitive ones are inextricably integrated with one another [emphasis added].”[10]
Is Anderson wrong in his research? No, but it would appear according to the data that he is incomplete. The data from these multiple fields of study now support the view that emotions and cognition are integrated not separate, and cognition can be in succession to one’s emotions (i.e., emotions then thinking). The mind and thinking and emotions are not separate, but rather emotions are a component of the thoughts (emotive thoughts/affect) and alongside cognition (reasoning) within the mind[11].
The Bible supports this view as well. One example is in the book of Philippians. The Holy Spirit inspired Apostle Paul to specifically use the Greek word phroneó when instructing believers to have the same “mind” or “thinking” (phroneó) as Jesus (Philippians 2:5). The Greek term phroneó has been stated as “difficult to translate into English because it combines the visceral [emotional] and cognitive aspects of thinking”[12]. This visceral aspect of one’s thinking can be seen in Philippians 1:7 and 4:10 when the term phroneó (think) is translated in the NASB, the ESV, the Amplified Bible, and the NIV as “feel” and “concern”. If there are emotional and cognitive components in the “thinking” of God the Son, then why would the “thinking” (thought/mind) components be any different for His creation that bear His image?
From the secular and biblical data, and the plethora of examples of emotions clouding one’s sound judgment and influencing one’s cognition, there is enough reliable information for people to conclude that there is no separation between the mind and emotions. Instead, we can say emotions are situated within the mind alongside cognition and function together in one’s thinking and thought-life.
Second Concern
The first concern prefaces the second concern of Anderson’s “Discipleship Counseling”, his subjective view of only changing one’s cognitive thinking. Once the understanding that one’s emotions are not merely subordinate to one’s cognition but rather they can influence and precede one’s cognition, Anderson’s cognitive approach of only changing one’s thinking is shown to be incomplete. The principle of changing one’s thinking is not wrong or incomplete, for it is biblical. It is the purely cognitive approach that is incomplete in light of the proven influence of emotive thinking in cognition. Anderson does address managing emotions, but he does so by way of changing beliefs and trusting God. Again, this is not wrong, merely incomplete. John Calvin once said,
“All wisdom is found in knowledge of God and knowledge of ourselves. So often, we focus on the first but neglect the second. But true wisdom must pair theological depth alongside of deep self-awareness”[13].
As of the totality of the information presented thus far, the complete, holistic approach is to change one’s thinking (both emotional and cognitive) from worldly to biblical, from lies to truth, from unhealthy to healthy, from immaturity to maturity. This change in emotional thinking from unhealthy to healthy and immaturity to maturity is called, in the studious communities, “emotional intelligence”. Barret & Salovey record emotional intelligence as,
“The ability to perceive, appraise, and express emotions accurately; the ability to access and generate feelings to facilitate cognitive activities; the ability to understand emotion-relevant concepts and use emotion-relevant language; and the ability to manage one’s own emotions and the emotions of others to promote growth, well-being, and functional social relations.”[14]
Biblically speaking, emotional intelligence is exhibiting and fostering the fruit of the Holy Spirit in one’s life (Galatians 5:22-23). In the article, “Emotional Intelligence” (EI), Michael Hartsfield says, “The parallels between the characteristics of EI and the fruit of the Spirit are too many to ignore”[15]. Hartsfield shows the parallel of EI to the fruit of the Spirit as:
self-awareness to meekness;
managing emotions to patience and self-control;
self-motivation to joy, peace, and faithfulness;
and empathy to love; kindness, and goodness.
One way to practically develop emotional intelligence and the fruit of the Spirit in healthily managing the emotional aspect of one’s thinking is acknowledging and addressing unhealthy emotions upfront when they arise in situations[16]. This will either keep the unhealthy emotions from clouding one’s judgment or clear the dense emotional fog so one can get back to using the sound cognitive aspect and the healthy emotional aspect of their thinking[17]. This complete and holistic approach to changing one’s thinking (both emotional and cognitive) gives a broader meaning to when Anderson wrote, “This is essentially a repentance process that helps the person submit to God and resist the devil (see Jas. 4:7)”[18].
Where I Agree
Now that the questionable content has been addressed and clearly laid out as to why Anderson’s “Discipleship Counseling” is moderately subjective, I can transition to why it is still considered a good guidebook.
Finding freedom through learning about oneself and the true Jesus Christ is the immovable position of this book. Anderson says,
“Christians who have found their identity and freedom in Christ heal from their wounds rather rapidly”[19].
Identity is essential. If people do not know who they are nor Whose they are, that ignorance keeps them in the dark. Robert S. McGee, in his book “The Search For Significance”, says, “When we find that we perceive our lives as having no value, purpose, or significance, we become miserable”[20]. This is why identity is essential, because knowing oneself and who one belongs to is where people find value, purpose, and significance. McGee goes on to say, “We must understand that this hunger for self-worth is God-given and can only be satisfied by Him”[21]. Anderson would agree because he spends ample time helping the reader to assist the counselee to know who they are and to Whom they belong. It is one of the staples in the book. Anderson says,
“Possessing a true knowledge of God and who they are in Christ greatly impacts how believers understand themselves and how they are supposed to live as children of God”[22].
The other staple in “Discipleship Counseling” is the desire for the believer to be truly transformed from the inside. Anderson writes, “There has to be an inner transformation before any lasting external conformity takes place—or we are only acting”[23]. He says several pages later that discipleship counseling is about helping people deal with the root issues. This inner transformation is the basis for his seven freedom steps. The seven steps are very insightful and should be added to every Christian counselor’s tool belt. Clinton, Hart, and Ohlschlager declare, “As a counselor, “you can’t treat what you don’t see” and “you can’t see what you don’t understand””[24]. “Discipleship Counseling” delves in so much on topics that the encourager will have a better understanding of what they will see and how to treat it, at least from Anderson’s approach. Due to the determination for everyone to experience freedom in Christ, be healed and whole, renounce the lies of the enemy, come to know and believe the truth of God, experience the power of the gospel, and so forth, Anderson provides the reader with a detailed arrangement for how to counsel: from setting an appointment, to prayers, to root issues and how to help resolve them, to fundamental theological concepts, to how to use the steps of freedom, to forms, etc. To the benefit of the soul for finding freedom through learning about oneself and the true Jesus Christ, no stone was attempted to be left unturned.
“Discipleship Counseling” is a biblically solid guidebook for helping others know how to counsel (encourage) others into freedom and growth in Christ. It is moderately subjective in its exploration into one aspect of discipleship counseling, but not to a large enough disadvantage that it hinders its purpose or its use by the Holy Spirit. Anderson’s push for repentance, discipleship, sanctification, liberation, wholeness, and so on is essential in a holistic biblical Christianity. Anderson pronounces,
“We need a biblical way to resolve personal and spiritual conflicts by the grace of God”[25].
Despite any concerns with his steps and approach, Anderson delivered a book that provides a biblical way to resolve these conflicts by the grace of God.
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1. "Discipleship Counseling", (Anderson, 2003), p. 84
2. Ibid, p. 90
3. Strong’s Complete Dictionary of Bible Words, 1996, p. 214
4. "Discipleship Counseling", p. 90
5. "The wisdom in feeling: Psychological processes in emotional intelligence", (Barret, L. F., & Salovey, P., (Eds.), 2002), emphasis added
6. “Competent Christian Counseling” (Clinton & Ohlschlager, 2002), p. 142
7. "Discipleship Counseling", p. 88
8. "Affective Learning – A Manifesto", (Picard, R.W., Papert, S., Bender, W., Blumberg, B., Breazeal, C., Cavallo, D.,…Strohecker, C., 2004), p. 253, emphasis added
9. Ibid, p. 253
10. Ibid, p. 253, emphasis added
11. Picard et al., 2004, Barret & Salovey, 2002
12. HELPS™ Word-studies. Philippians 2:5: Phroneó. Biblos.com. Retrieved from http://concordances.org/greek/5426.htm
13. "Emotional intelligence in ministry – the crux of the matter", (Harmelen, R. V., 2007). Retrieved from http://www.crcna.org
14. Barret & Salovey, 2002
15. Hartsfield, M. (n.d.). Emotional intelligence: Moving the nonprofit executive from surviving to thriving.
16. Emotionally Healthy Spirituality, (Scazzero, P., 2006).
17. Ibid
18. "Discipleship Counseling", p. 15
19. Ibid, p. 130
20. “The Search For Significance”, (Robert S. McGee, 2003), p. 7
21. Ibid, p. 11
22. "Discipleship Counseling", p. 125
23. Ibid, p. 135
24. "Competent Christian Counseling (Volume One)", (Clinton, T., & Ohlschlager, G. (Eds.), 2002), p. 30
25. "Discipleship Counseling", p. 49
July 2015