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Pastoral Counseling for Spiritual Renewal

Pastoral counseling is essential for experiencing spiritual renewal and revival in the church, but what does that look like?

This post is the second in a series tracing the dynamics of spiritual renewal in the Church as outlined in Dynamics of Spiritual Life: An Evangelical Theology of Renewal by Dr. Richard Lovelace.

Pastoral counseling is essential for experiencing spiritual renewal and revival in the church, according to Dr. Richard Lovelace. In his book, Dynamics of Spiritual Life: An Evangelical Theology of Renewal, he places pastoral counseling alongside preaching and teaching as necessary components of personal renewal, which is the precursor to corporate renewal in the church. As individuals are revived, so is the Church.

The kind of counseling that Lovelace recommends follows the historical examples of Richard Baxter and Philip Spener. Baxter augmented his preaching ministry with “house-to-house pastoral visistion” where he worked to apply God’s Word to the realtime spiritual needs of His congregation. A biblical president for this kind of ministry can be drawn from Acts 20:20, where Paul taught both in public and in the home.

Lovelace is skeptical of some counseling practitioners who follow the nouthetic approach. His first critique is their tendency to “write off all non-Christian psychological theory and practice as erroneous.” In addition, Lovelace believes that the nouthetic approach doesn’t take into account the serious nature of indwelling sin and therefore fails at delivering the necessary means of overcoming it. This is far from solving the ongoing debate about nature of Christian counseling in the church, but it helps to introduce a key set of doctrinal principles.

From Lovelace’s perserpective, spiritual renewal rests on four doctrines: justification, sanctification, the indwelling of Holy Spirit, and the authority of the believer in spiritual conflict. These “primary elements of renewal” must all be presented with equal force in context of a pastoral counseling conversation. Counselees should be encouraged to take hold of each of these four elements by faith as separate, but equal benefits of being united with Jesus Christ. They should find security in their adoptive sonship secured by Christ’s obedience and righteousness. They must also be committed to growing in their personal sanctification. Pastoral counselors also need to urge their audience to recognise and the presence and leading of the Holy Spirit as well as take hold of the strength they have in spiritual warfare.

Effective pastors will add personal counseling to the regular preaching and teaching of God’s Word if they want to stimulate spiritual renewal. They should look for ways to apply the truth of God’s Word to the individual situations and needs of their congregants. When these two practices are combined, they can be power and positive part of bringing spiritual renewal and revival to the Church.

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Jesus was Rejected – Failure or Success?

Jesus was rejected by many of His peers. Does that weaken or strengthen His claims?

One of the best ways to persuade others with an argument is to answer their strongest objections. If you can provide a reasonable explanation for someone’s biggest challenge, you can “take the wind out of their sails” and maybe win the day. This approach follows the logic of the familar parable: “The best offense is a good defense.”

John seems to take the same approach at times in His Gospel, which is aimed at converting unbelievers into believers (John 20:30-31). In John 12:37-50, He tackles the potentially embarrassing issue of Christ’s rejection. Why believe in Jesus Christ as the Jewish Messiah and Savior of the World if so many of His own people rejected Him during His earthly ministry? Doesn’t that prove or at least weaken His claim of being sent by God?

Instead of shying away from this objection, John leans into it in the closing verses of John chapter 12. He uses Isaiah 5:31 and 6:10 to point out that God’s messengers haven’t always been well received. Moses, Elijah, Ezekial, and Isaiah all faced signifcant opposition in their day and Jesus experienced the same.

In addition, John reveals the motivation behind much of Israel’s rejection of Jesus. The “rulers” would have been members of the Sanherin, the Jewish “Supreme Court” of its time. Many of these rulers had a private respect and admiration for Jesus, but they refused that share it publically for fear that they would loose the respect of their peers. The problem wasn’t with Jesus and His teaching or miracles, it was with the hard-heartedness of His audience.

John helps us to see that Christ’s rejection was a sign of His failure, but instead, it was a sign of His success. Jesus was faithful to His mission, even if He wasn’t hailed as hero by all of His peers. Popularity can be a poor measure of success and it’s an even worse measure of the truth.

A Well-Placed Confidence

Someone once said, “Confidence is something you create when you believe in yourself.” Confidence is important, but it’s the focus of the confidence, not the strength of it that matters most. An unreliable hope will disappoint every time.

The book of Exodus opens with a serious question mark hanging over the Children of Israel. A new Pharoah arrived on the scene that did not respect Joseph or his accomplishments. He launched an attack on the Hebrews through slavery and infanticide. Things looked dark for God’s chosen people.

But one Israelite mom responded with strange confidence. She responded by faith instead of fear (Hebrews 11:23). She hid her son in a miniature “ark” when she couldn’t hide him in her home anymore. (Exodus 2:3). She stationed the boy’s sister nearby to witness God’s supernatural rescue (Exodus 2:4).

The signs in Exodus chapter 2 are subtle, but they are signs nonetheless. Moses’ mother, Jochebed, was trusting in God to save her son. She knew that the situation was out of her hands, so she put her hope in the Almighty.

Someone today might be tempted to put their confidence in themselves, but that confidence would be misplaced, even if it was strong. A better place to put one’s confidence is in God. He has been reliable from the beginning.

It’s not the strength of the confidence, but the focus of it that matters most.

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Preaching and Teaching for Spiritual Renewal

What is the starting point for spiritual renewal and revival in the church?

This post is the first in a series tracing the dynamics of spiritual renewal in the Church as outlined in Dynamics of Spiritual Life: An Evangelical Theology of Renewal by Dr. Richard Lovelace.

Spiritual renewal is another way of describing our biggest need in the Church – spiritual revival. Dr. Richard Lovelace made a name for himself tracing out the dynamics of spiritual renewal as a professor of Church History at Gordon-Conwell Theological Seminary and as the author of Dynamics of Spiritual Life: An Evangelical Theology of Renewal. In his book, he identifies preaching and teaching as the starting point for personal spiritual renewal in the life of the local church. As individuals are revived, so is the Church.

The kind of preaching and teaching that brings renewal encourages an intelligent response to the redemptive work of Jesus Christ and the empowering ministry of the Holy Spirit. According to Lovelace, the core doctrines of Christ’s redemptive work are justification and sanctification. Justification is God’s full and final forgiveness extended to all sinners who repent and believe in Christ. This state is based on God’s righteousness, not our own. The doctrine of justification leads, by necessity, to the doctrine of sanctification, which is the incremental progress believers make, empowered by the Holy Spirit, towards moral and spiritual maturity. In addition, sanctification means being set apart for God’s holy purposes. As believers are set apart, they should experience the indwelling presence of the Holy Spirit and a spiritual victory over their sins.

Lovelace summarizes these doctrines with the following statements: You are accepted, you are delivered, you are not alone, and you have authority. From his perspective, these are the themes that are overlooked in churches that struggle with spiritual apathy. Renewed and revived churches, on the other hand, feature preachers who are not afraid to bring these themes out of the pages of Scripture. Vibrant believers need frequent reminders of what it looks like to live in light of Christ’s work and the Holy Spirit’s presence. Vibrant believers are necessary for vibrant churches.

Effective preachers will explain, emphasize, illustrate, and apply God’s Word. Based on Lovelace’s advice, they should also look for ways to highlight these key doctrines. Those who are listening should look for reminders that they are accepted and delivered in Christ. They should take hold of the resources they have in moving toward maturity and victory. These expectations will make preaching and teaching a primary factor in our spiritual renewal.

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Steps to Rejecting Jesus

Why do people reject faith in Jesus Christ and how do they arrive at that point? An excerpt from John’s Gospel pulls back the curtain.

The Gospel of John is full of reasons to accept Jesus Christ. John’s expressed purpose is for readers to believe in Jesus as the Son of God and to experience renewed spiritual life (John 20:30-31). John is also open and honest about those who chose to reject Jesus.

John 11:47-53, John describes the meeting that solidified the Jews’ official rejection of Jesus. This is the only Gospel that provides the rationale behind their decision. When we look at it deeper today, we can find a connection with some of the reasons why people reject faith in Jesus today.

Step 1: Respond from an attitude of fear. The Pharisees were one of two political groups in ancient Judah. Even though they were frequently at odds with the Sadducees, they were unified in their fear of Jesus. He was growing in popularity and their positions of power and influence were at stake.

Fear is a frequent starting point for those who resist the gospel. Sometimes they are afraid of losing something like their reputation or their way of life. Sometimes, they are afraid of what they might have to do in responding to the claims of Christ. Either way, fear is the first response for many.

Step 2: Twist God’s Word to fit your agenda. John tells us that Caiaphas was the high priest that year. As the high priest, Caiaphas was the chief spiritual, political, and legal officer at that time. He looked through Israel’s complicated history to find some sort of precedent to take action against Jesus. He found it, in part, in Leviticus 16:7-10, which describes Israel’s use of a sacrificial and a scapegoat in the Old Testament. Ironically, even the high priest’s twisted use of Scripture fit into God’s plan.

Modern people may use some variation of the Bible to justify their unbelief. They may use some reference to “not judging” to escape any sort of moral accountability for their behavior. They may use a quotation about the loving nature of God to define what they think love is or should be. They might even exaggerate some perceived inconsistency in Scripture to discount the whole Bible, from cover to cover.

Step 3: Band together with others. This whole passage is about a meeting of Jerusalem’s leaders, but John doesn’t miss an opportunity in verse 53 to emphasize their commitment to one another. Based on a favorable vote, “they planned together to kill him.” Sanhedrin made their decision against Jesus as a group.

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Whether it’s friends, a personal association, or just people in the past, antagonists of the gospel find strength in numbers. They assume that the popular decision is always the right decision. It was true in Jesus’ day and it’s still true today.

Like John, I usually focus on positive steps toward accepting Jesus instead of the negative steps involved in rejecting Him. Yet, John includes this decisive moment in history as a lesson for everyone who is willing to learn from it.

“I Have Other Sheep, Which Are Not of This Fold.”

Jesus made a surprise announcement during His extended parable describing the Good and the Bad Shepherd in John 10. After identifying the characteristics of a good shepherd and claiming to be The Good Shepherd, He announced that He had other sheep which where not currently in the the sheepfold (v. 16). According verses 1-5, the sheep were already gathered were the Jews who heard His voice and believed in Him. The Jews who rejected Jesus were not His sheep, but that’s not the group that He was referring to (v. 26). He was referring to the non-Jews, or Gentiles, who are “scattered abroad” (11:52). The Greek that came to Jesus after the Triumphal Entry are representatives of this alternate “flock” (12:20-26).

Jesus announced that He would eventually bring these additional sheep into His fold. They would be responsive to His voice and they would all follow Him in unison. Their mutual faith in Christ would bind these two groups together in a new and powerful way. Here are three things we can learn from this union

Mutual faith in Christ is more important than ethnic barriers. The primary difference between Jews and Gentiles is their ethnic heritage. The Jews all trace their ancestry back to one of the 12 tribes of Israel. The Gentiles have a mixed background, including everyone else. This insight is particularly important during a time when people are driven apart by the color of their skin. There can’t be any racism in the church because our shared believe in God’s Son overcomes that kind of difference.

2. Mutual faith in Christ is more important than religious traditions. The Jews and Gentiles lived very different lives in Jesus’ day. They dressed differently, ate differently, worshipped differently, and spend their lives pursuing different goals. In order to come together, these groups must put fidelity to Jesus Christ and His Written Word above their own desires, preferences, and traditions.

3. Mutual faith in Christ is more important than the passage of time. Christ’s surprised announcement ushered in a new age where Jews and Gentiles could worship God together. Speaking of the power of the gospel message, Paul wrote “It is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile” (Romans 1:16b, NASB). This new age allows all true believers to become a part of the universal Church.

As sheep following the Good Shepherd, it’s important to remember that we aren’t included (or excluded) because of our ethnic background, or religious performance, or even by our time in history. We are included in God’s flock, along with other undeserving believers, because of God’s great mercy and love.

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Developing a Biblical Worldview with “The Light of the World”

Jesus declared that He is “the Light the World” in John 8:12. Like the Pillar of Fire in Exodus 13, Jesus appeared before His people, led them to their destination, and protected them from their enemies. In numerous ways, Jesus proved that He was and is the same God the Jews worshipped in Old Testament times.

Christ’s announcement in John 8 prompted a strong response from His listeners. Essentially, they said, “We don’t believe you.” Instead of defending Himself, Jesus pointed them back to the basic character of light – it’s self-authenticating. Light is elemental and it does not need to be defined. It exists and automatically pushes back the darkness that surrounds it. Light reveals things as they truly are.

One of the implications to this “I Am” statement, is that Jesus is the ultimate source of truth. As the “Living Word,” His words and His actions were always consistent with the “Written Word,” the Bible. His declaration in John 8 is true and it rings true for everyone who is willing to listen in faith.

If the Savior and the Scriptures are trustwothy, then we would all do well to pursue a Biblical view of the world. We should seek out God’s anwers to the most important questions in life, like “Where did we come from?” “Who are we?” And “Where is history headed?” The answer to these kind of questions help us to define reality and they drive our everyday decision making.

The question then becomes, “How do I puruse a Biblical view of myself and world around me?” The answer to this question is complex, but it’s not a mystery. You can construct a God-centered view of the world in three ways. First, by reading your Bible with these questions in mind. Instead of reading just to finish your reading plan, ask yourself, “What does this passage say about who God is or what He might want from me?” “What does this passage teach me about myself or my destiny?” This kind of questioning might stretch you, but it will help you interact with some of the basic tenets of a Biblical view of th world.

Secondly, you can test your findings according to your personal experience. If you feel like God made us to engage in supportive relationships based on Genesis 1:26-27, 2:18; Exodus 20:12; John 15:12-13; and Hebrews 10:23-25; then you can observe that principle in action all around you. Do the people that you know benefit from living in commuity, or do they seem to do better living in isolation? There are surely exceptions, but does this principle seem to hold true in the vast majority of circumstances? Is there a plausible explanation for the times that it doesn’t appear to hold true? One of the way that a Biblical worldview is built is by testing it under the normal presures of real life.

Third, you can strengthen your view of the world by interacting with those who have a different perspective. Ideally, this is done with a spirit of curiousity, not as way to pick a fight. Ask those with a more naturalistic view of the world to explain their answers to the questions above. See if you can find the strengths and weaknesses to their point of view. Light is an improvement over darkness because it shows us where our perception differs from reality.

These three steps can help you pursue and build a Biblical view of yourself and the world around you. They rest on the presuppostion that God’s Word is true and trustworthy. Everyone who engages in this kind of activity will be rewared with a sharper view of Jesus Christ as “the Light of the Word.”

Easter Matters

This Easter, I had the privilege of preaching about the resurrection from John 20. Since Sunday, I’ve been reflecting on the ongoing significance of Christ’s resurrection and glorification as I reread the passage. Here are two things that stand out to me.

1. We can trust Jesus because He did what He said He would do. The mysterious Messiah predicted his death and resurrection on more than one occasion. Speaking of laying down His life in John 10:18, he said, “I have authority to lay it down, and I have authority to take it up again.” In John 12:7, Jesus defended Mary’s extravagant anointing because it was “for the day of My (His) burial.” Jesus also hinted about His upcoming death in John 13:33 and 14:25.

Easter puts an exclamation point on Christ’s authority – He delivered on His promise. In turn, this puts a renewed emphasis on Christ’s other promises. He did what He said He would do and delivered on His promises. He promised eternal life to those who trust Him (John 4:14). He also promised that genuine eternal life would not be lost (John 10:28). One of His most comforting promises was the promise to return for His followers one day (John 14:2-3).

2. We have a mission as the baton of ministry has been passed from Jesus Christ to His followers. The resurrected Jesus couldn’t have been clearer when He visited His surprised followers. He was about to ascend to heaven, so He wouldn’t be on earth very long (v. 17). He was about to send out His followers in the same way the Heavenly Father had sent Him out (v. 21). There would be many others who would believe in Jesus Christ based on their words and witness rather than their own sight (v. 29, v. 30-31).

Easter is source of celebration, but it’s also commissioning service. It’s a reminder that we have a job to do. The torch of gospel ministry has been passed down through every generation since the first generation of believers, and we don’t want to drop it.

The significance of Easter extends well beyond one day a year. It’s a yearly reminder that Jesus can be trusted and we’ve been trusted with a very important task.

A Hostile Takeover

Jesus recieved an enormous amount of attention for His miracles, but He wouldn’t allow His mission to redirected. In John 6:1-14, Jesus fed a crowd of thousands with a little boy’s lunch. The people who ate the miraculous meal were so thrilled that some in the crowd wanted to make Him king (v.15). They wanted to ride the wave of Christ’s power and popularity to a new political reality, independent from foreign control.

Jesus avoided this hostile take over by slipping away into the country side. He didn’t want His life’s work to be associated with one particular political agenda. Jesus clearly cared about morality, social issues, and the truth, but He didn’t take sides in the ongoing struggle between Jerusalem and Rome. He is referred to as a king at numerous points in the Gospel of John, but he wouldn’t accept the crown from a bunch of activists (John 1:49, 12:13, 18:37).

Christians on “both sides of today’s aisle” should be careful about baptizing their passion project, social issue, or political agenda in Jesus’s name. When we do, we run the risk of obscuring the gospel and redirecting Christ’s mission. At the very least, this approach takes away from our ability to discuss and debate issues in the public square. At it’s worst, this approach puts us the place of making moral declarations beyond what God has said in His Word. Where God has been clear, we should be clear and where God has been silent, we should be much more tentative.

Jesus recieved an enourmous amount of attention for what He said and did in John 6, but we should also pay attention to what He didn’t do. He woudn’t accept a cheap and easy crown. He didn’t get behind the powerstruggle of an restless crowd. He gave Himself as as sacrfice for our sins so that whoever believes in Him might have eternal life.

Stealing Glory and Twisting Scripture

Jesus defended Himself in the court of public opinion before He ever faced a court of law.

Legal cases are often decided in the court of public opinion long before they are decided in a court of law. In John 5, Jesus was put on trial for all to see. After He was prosecuted for healing a disabled man on the Sabbath, Jesus called several witnesses to His defense and then cross-examined His prosecutors. This cross-examination provides an interesting apologetic for those struggling to make sense of Christ’s ministry.

Jesus concluded his defense by condemned the religious authors for being more concerned about receiving glory than giving glory to God’s. Bible commentators suggest various scenarios here. It could have been that there was another man who had claimed to be the Messiah. This false candidate used flattery to gain a following from the religious elite. The passage says they received glory from “one another,” which could mean they were fond of sharing praise back and forth between each other. This condemnation could also be reference to the general respect and high regard that the people had for their spiritual leaders. The Pharisees were used to receiving accolades for their rigorous approach to Scripture.

Whatever the situation, the glory that the religious authorities was receiving was blinding them to the Savior who was standing right in front of them. They hands were so full of trophies, that they couldn’t see the way forward. They were so busy building their own kingdom, they couldn’t participation in God’s kingdom. This still happens today when are more concerned about receiving their own glory than giving glory to God.

Jesus also condemned the religious authorities for mishandling Scripture and missing the point of the Mosaic Covenant. God tapped Moses to lead the Jews out Egypt. During the Exodus, God gave Moses a robust description of what it would look like to be God’s people longterm. The provisions of the Mosaic Covenant were supposed to point people toward’s God’s grace, not away from it. The standards of the Covenant are impossibly high without divine help.

By the time Jesus arrived, the relational Covenant had deteriorated into a legalistic checklist. Instead of pushing them towards a Savior, the Law gave them a long list of opportunities to save themselves. In their eyes, they were justified before God through their own good works.

Jesus was the cross-examiner, but He allowed Moses to be the accuser at this point in His defense. The author of a document is the one who governs its meaning and intent. Those who read the text must respect the author’s intentions as they are revealed in the text. Moses was the human author of the Covenant that bore his name, and the religious authorities had mishandled and misinterpreted it.

Disrespect for the divine text is still an issue today. At this point history, we have the completed Old and New Testaments. There are a variety of interpretive schemes, but most serious Bible students believe that the Old Testament anticipates a Savior and the New Testament reveals Him, and His name is Jesus Christ. The evidence for the authority and reliability is overwhelming, even though there’s not enough space to describe it in this post. Today’s readers dismiss the Bible at there own risk.

Jesus defended Himself in the court of public opinion before He was ever put before a court of law. That court is still in session as readers like you and I learn about Christ’s ministry. We all have to have to answer the question for ourselves, “Is He innocent or is He guilty?”