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Introduction to Counseling Alex Dwyer

Dr. Kevin Backus January 20, 2020

Competent to Counsel: The Basic Principles of Nouthetic Counseling

In his foundational book entitled Competent to Counsel, Jay Adams lays out for his

readers the fundamentals of Nouthetic Counseling. His method is not so much a new form of

counseling as it is a return to a simple, biblical approach to human depravity and the good news

of Jesus Christ.

Before delving into Nouthetic Counseling in particular, Adams deals with the damaging

effects of Freudian Psychology. Freudian diagnoses of psychological issues boil down to

blaming human sins on someone else. Adams rightly argues that the Superego's struggle against

the Id is a denial of the basic biblical tenet of total human depravity. He says, “Freud...has

provided a philosophical and pseudoscientific rationale for irresponsible people to use to justify

themselves.”1 In contrast to Freud, Adams argues for a wholehearted embrace of the Bible's

teaching that man's fundamental problem is sin.

He therefore emphasizes the need for the Holy Spirit to be at work as the true paraclete.

Without the Spirit's work in the hearts of clients, the counselor is simply trying to use techniques

(i.e., works) to bring about repentance. Adams stresses the point that only if the Spirit works in

the hearts of men will they repent of their sin and believe the true hope of the gospel.

For that reason, Nouthetic Counseling embraces what Adams argues is a much more

behavior-oriented approach to these issues. Because God has called his people out of darkness

and into light (1 Pet. 2:9), they ought to respond immediately to that call to repentance. Adams

argues, “The pastor cannot set aside his convictions–even temporarily….To ‘accept’ sinful

1
Jay E. Adams, Competent to Counsel (Grand Rapids, MI: Zondervan, 1970), 17.
behavior in the eyes of the client is to condone it.”2 Confession of sin plays a pivotal role in

Nouthetic Counseling because it plays a vital role in the gospel, both in justification and in

sanctification.

Biblical counseling, according to Adams, must be directed towards action rather than

simply self-reflection because the gospel itself calls "all men everywhere to repent" (Acts 17:30).

This is, of course, in stark contrast to Freudian counseling which emphasizes delving into the

motivations, fears, and especially socially imposed guilt. He also contrasts this view with

Rogerian Counseling, in which the counselor is simply to listen to the client without

commenting. Biblically speaking, however, it is only in freedom from guilt that men can be truly

free. Adams rightly argues that true guilt of conscience is a God-ordained means of bringing

sinners to repentance. So, the counselee must deal with the sin that is causing that guilt. With the

helpful use of a diagram,3 Adams notes that the only way to deal with a problem is to break

through it. Many try to skirt around, or attack a symptom, or even identify the problem mentally

but never deal with its actual effects in their lives. True counseling involves true repentance,

which is lived out day to day by the help of the Holy Spirit as sins are not only identified but

confessed and abandoned.

Overall, the principles of Nouthetic Counseling are simply biblical wisdom. Adams'

emphasis on the confession of sin, pastor as counselor, and use of Proverbs helpfully strips

psychology of all its trappings of human wisdom and places the counselee face to face with the

reality of his own sin. Practically, it would be helpful to know how Adams envisions "breaking

through" specific problems when dealing with sin. As he mentions, the path to true repentance is

an upward spiral that takes time and effort. It is in that sense not instantaneous. That said,

2
Ibid., 86.
3
Ibid., 129.

2
Competent to Counsel is a biblically sound model for any spastor who seeks to offer counsel that

is truly God-glorifying.