For nearly 30 years, the Journal of Biblical Counseling (previously the Journal of Pastoral Practice) of CCEF (the Christian Counseling and Educational Foundation) has provided a forum for biblical counseling’s development and application. The journal’s mission is to develop clear thinking and effective practice in biblical counseling through articles that faithfully bring the God of truth, mercy, and power to the issues faced by ministries of counseling and discipleship.
“The net effect in every integrationist’s system is that secular error eats up biblical truth, so that false views of human nature, of Christ and of the change/ counseling process control the system.” (Page 25)
“Integrationists attempt to wed secular psychology to conservative Christianity because they believe that Scripture is not comprehensively sufficient. Scripture, the Word of the Holy Spirit, is in some essential way deficient for understanding and changing people. The church, therefore, needs systematic and constitutive input from the social sciences in order to know what is true and to enable effective, loving counseling ministry. Integrationists aim to import the intellectual contents and psychotherapeutic practices of psychology into the church in a way that is consistent with biblical faith.” (Page 24)
“Biblical counselors face a twofold challenge: to hold faithfully to the categories of biblical truth and to grow case-wise about diverse human beings.” (Page 31)
“For all the stated differences between sophisticated and chaotic integrationists, they have major items in common: (1) a man-centered view of what is ‘deep’ in the ‘core’ of man, and (2) a systematic embrace of secular psychology’s ‘riches’ because of Scripture’s inadequacy for the task of significant self-understanding and change. Logically, they also share a third major item: a revised gospel that makes Christ the servant of the emotional and psychological ‘needs’ of human beings.” (Page 28)
“But in the last analysis all integrationism evidences a defective view of human nature and a defective functional epistemology. For them sin is never the specific issue that underlies problems in living. And the categories that emerge from specific exegesis of Scripture are never the significant categories for understanding and helping people.” (Page 29)