Christian Spiritual Counseling

Other resources:

Christian Coaching and Christian Counseling

Posted on by Dominick Flarey

What is the difference between Christian Counseling and Christian Coaching?

The need for good Christian guidance has led to ministry based counseling with biblical foundations and morals. Christian Counseling is one such ministry that hopes to help others in need from a Christian perspective with Christian solutions. Another ministry is Christian Coaching.

Christian Coaching is an offspin of Christian Counseling. Counseling deals more with repairing and guiding in times of doubt while coaching is strengthening and helping one reach potential. In many ways, coaching coincides with mentorship or spiritual direction.
While many people look to live healthier lives and hope to organize everything via a health coach, Christian Coaching is more spiritual. As a Spiritual Director, the focus is on improving one’s spiritual life via prayer advice, spiritual exercises, and spiritual goal making.

Someone who is interested in Christian Coaching or Spiritual Direction should already be adept at Christian Counseling but also have a strong understanding of one’s faith and the relationship that will exist between the spiritual father and spiritual child. A Christian Coach should also be well versed in Moral Theology and Apologetics.
If you are interested in spiritual Christian counseling courses, then please review.

Mark Moran, MA

Near Death Experiences and Christian Counseling

Posted on by Dominick Flarey
While far from a scientist but always a philosopher and theologian first, I would like to attempt to open dialogue and raise questions regarding the purpose of the brain and its relation to the body and the soul. I would also like to discuss issues of Near Death Experience as legitimate functions of the soul or merely physical reactions within the brain.  While this is not completely a discussion found in Christian Counseling Courses, it still nevertheless  an interesting theological subject relevant to Christian theology.
Secularists have attacked the nature of the soul, memory, and feelings as natural chemical reactions that can be interpreted as “abstract” but in reality exist within the material. Within the complex nature of the brain, emotions and memories arise but are merely an evolutionary adaptation from matter and nothing beyond the material. They further contend that the brain creates illusions of Near Death Experiences (NDEs) where the person actually believes his or her “soul” has left the confines of the body. The idea of depersonalization concerns the loss of emotion and the detached feelings people have upon the approach of death. This is why some explain why the person feels they are away from his or her body. The other element is hyperaltertness that deals with sharper hearing or vision and either dull or more vivid thoughts at the approach of death. Both these states help the person face dangerous situations. In times of crisis, if action is available, the natural defense mechanism is to act, however, according to secularists if no physical action is available the brain merely utilizes neural and spiritual imaging resources. In conclusion, the argument rests that the brain is merely a physical organ that via chemical processes can create altered states of consciousness and mimic spiritual existence beyond death.
Atheistic motivated psychology attempts to remove memory and abstract concepts as separate realities from the material world. It wants to divorce the idea that abstract ideals are beyond the physical and enforce a concept that through evolution, abstract concepts have sprung from the matter and clay of the brain. This is a huge jump without any empirical evidence. The reality is Socrates, Plato and Aristotle all view the ideas of the abstract as superior and separate to the material world. Concepts cannot be sensed via touch, sight, scent, taste or audio, but are ideas that transcend the temporal sphere. Concepts of justice cannot be dissected on an operating table, but only understood via manifestation. They do not exist within nature physically. Furthermore concepts of love, ideas, or shapes all exist outside the actual object. For instance, the idea of “squareness” exists within itself without material representation. Again, the concept that one plus one equals two exists without representation. Plato referred to these ideas as the universals. The universals exist as abstract concepts that cannot be understood via the senses but only via the intellect. He concluded independent spiritual abstract ideals that are beyond the touch of one’s senses can only be comprehended by the same spiritual “stuff” of the soul. Aristotle tied these two elements together when he took basic “matter” and” form” concepts and found the forms or universals within matter and individualized; the physical world reflected the spiritual forms. Hence emotion, spiritual sight, or any other abstract notion that escapes the lens of science is real and is manifested via the material world. These ideas do not originate from matter but are expressed via matter. This is a very different concept than what atheistic psychology proposes in its attempt to put science and theology at odds.
 On the contrary, science is not at odds with theology for both claim the same source which is God. Biologically these chemicals are trace elements for the existence of emotion. They are not the origins of the emotion but the physical correlation of it. The idea that the body affects the mind and the mind affects the body is an undeniable principle that stems from the dualistic nature of man. Man is both body and spirit and in that combination and complicated fusion there lies interaction. Could one not deny the abstract concept of worry and its effect via ulcer? Or can one not deny the physical pain that can also cause emotional pain? An example would be the physical pain of surgery and also the psychological pain of the loss that correlates with that surgery? While hyperalertness and detachment may very well be biological evolutionary devices for the body to prepare for death or accept death, one cannot claim that they are solely biological. And if so, who is to claim that in some cases the mental state produced is biological and in other cases spiritual? Not everyone who experiences the close breath of the reaper claim NDE. With such conclusions, the Christian or theist will not dismiss these chemical reactions within the brain or possible natural explanations for NDE visions, but instead will accept them and incorporate them relevantly to theology. In the end, scientific investigation and theology cannot be at odds, but in this case how do both find credence with each other?

The Brain is a Metaphysical Organ

The answer to this question is simple because the brain is the gateway to the soul. The brain is a metaphysical organ in many ways. It is capable of channeling the spiritual essence of man into physical or material coherence. In many ways it is an adapter that translates and shares the ideas of the soul into praxis with the body. This organ is metaphysical because it exists in both planes. No other organ can boast of such an ability. No other organ carries its responsibilities beyond the physical. While cliché phrases unite love with the heart, one cannot deny that the heart plays no spiritual or emotional role. The reality is the brain or the mind meets the soul half way and articulates its desires to the world. It is in this complex fusion of mind and body where the intellect and will of the soul shout to the world, “I am here”.

In this regard, the psychology of the mind is better understood within a prism of faith. Instead of proclaiming that certain chemical reactions in the brain create emotion, faith dictates that these abstract emotions are manifested via the brain through these chemical reactions. In pure sacramental form, the body manifests the soul, so why would it be any different at a more micro level? For science to proclaim that chemicals cause the emotion instead of vice versa is merely atheistic philosophy infused into science.

Rebutal of Atheistic Claims

With this deeper understanding of the brain as a metaphysical organ we can answer a few challenges posed by secularists. First, as noted, we can dismiss the notion that chemical reactions in the brain are the cause for human emotion. Second, we can challenge ideas of brain death. Secularists contend that if a piece of the brain is removed or a part of it is damaged then the emotion and memories associated with that part is forever loss. With the image of the brain as a metaphysical organ and gatekeeper of the soul one can easily contend with equal reason and intelligence that the memory is merely inaccessible to the physical element of man. The reality is that it still exists within the intellect of the soul, awaiting 
healing or the final resurrection of the broken body with the soul. Finally, in regards to NDE, one can accept that not every vision is spiritual, but if the brain is seen as a metaphysical organ with such capabilities, then one cannot dismiss NDE on all counts within reasonable grounds. Who is to say what vision is a true manifestation of near death and a mere evolutionary coping device. One cannot empirically prove this. Unlike science, theology can speculate via hope and faith, science must empirically show evidence. There is no physical evidence to disprove that these numerous and diverse experiences stem from a spiritual reality.
With these ideals in place the Christian or theist can with good reason accept scientific findings regarding the functions of the brain without fear that science is posing a threat to their faith. The reality is both the spiritual and the physical are in harmony with one another. This is the case especially with the brain which acts as a perfect gateway that reflects the harmony of the soul and body. In many ways, one could speculate that this proposes a Trinitarian design that reflects the image of God and his inner-workings of Father, Son and Holy Spirit via body, soul and mind; three units working as one.
During Christian Counseling sessions, a counselor should not dismiss the experiences that the brain and the soul experience during near death but instead be open to these ideas because they are part of the Christian faith and the reality of the soul and a metaphysical plane of existence.
If you would like to take courses in Christian counseling, then please review.
By Mark Moran , MA

Christian Counseling Training Program: “Sick” Faith and Miracles and How Christian Counselors Can Help

Posted on by Dominick Flarey

Christian Counseling Training Program : Christian Counselors Can Help People Have A Healthier Faith

“Thy will be done” was the final submission of Christ’s human nature to his divine nature and Father. He asked for the chalice to be passed but did not demand it. He accepted the outcome of his gruesome torture and death because he saw the will of the father before his own. He did not demand that a legion of angels slaughter the Roman garrison for his protection instead he meekly accepted his death as the will of the Father. Christ here portrays a healthy faith that is characteristic of a loving son who accepts the will of his father, realizing that no matter how bad things may get, his father will be with him during all trials and sufferings.  Christian Counseling should emphasize this submission of the will to clients.

With Christ as our ultimate paradigm, we too must accept the will of the father in times of need and despair. Too many times, Christians practice a sick faith that sees suffering and death as punishment for spiritual failures. This results in a probing questioning similar to those at the foot of the cross who demanded a miracle from Christ. “He could save others, but he cannot save himself” they proclaimed as they continued to mock him. How many times do Christians demand a miracle in times of suffering, sickness and death? How many times do Christians become angry at God because he did not produce a miracle for them but for someone else? The cynic proclaims, what good God would pick and choose among his people, but the true of faith, merely respond, “thy will be done”.

In the text, “The Unwanted Gift of Grief”, Dr.VanDuivendyk points out a very true analysis of sick faith versus healthy faith. He states that many see their relationship with God as a contract. In this contract, the faithful turn to God in time of need and offer prayer, sacrifice, and good deeds in turn for favors. This inferior faith attempts to manipulate God and put one’s will above the will of the Father. These individuals demand a miracle due to a contractual binding due to their illusionary ideals on prayer. While psychologically this falls under Kubler-Ross’ third phase of grieving-negotiating, one cannot deny that this type of negotiating results from a lack of good theology. Dr. VanDuivendyk points out that instead of a relationship of contract, one must have a relationship of covenant. A relationship of covenant believes that we are God’s people and he will always love us and guide us to our greater good. Through this covenant, good things and bad things in this temporal reality will result. In the end, we must accept both and carry our crosses, and accept this unwanted gift of grief. God will walk with us in the day and carry us in the night but in the end we must accept his will over our own. As spiritual children we may ask for favors, but in the end we must realize that not all prayers can be answered. Is this fair? Well ask Christ if he thought it was fair when he accepted the will of the Father and carried his cross for the salvation of the world. God does not preach from a pulpit, but through the Incarnation of Christ teaches through example.

Hence a healthy faith accepts the reality of miracles. A healthy faith prays with devotion and fervor.  

However, a healthy faith prays not only for favorable outcome, but also the ability to accept the will of the Father and to carry one’s cross. This is the example Christ showed Christians in the garden and this is the proper theological understanding of prayer and miracles during times of hardship.  if you want to learn more, please review the Christian Counseling Training Program.

By Mark Moran, MA

Where do Christian Counselors Stand in Battle Between Church/State?

Posted on by Dominick Flarey

Christian Counselors Need to Defend the Integrity of Religious Freedom

With Health Care Law demanding religious employers pay for controversial birth control methods that contradict their religious beliefs, a battle between church and state has emerged.  On one hand the church calls for religious freedom, while on the other hand, the state calls for fair health compensation for women who want birth control.  I feel it is the duty of Christian Counselors to be defenders of religious liberty.  Regardless, the case continues to intensify and no compromise seems in the distant future.

Christian Counselors have a responsibility to defend the Church and religious freedom by the very nature of their counseling status.  If you are interested in Christian Counseling, please review the program.
As a certified Christian counselor, you will be able to help others understand their own problems better in the light of Christ.
Mark Moran, MA

Ethics of a Christian Counselor

Posted on by Dominick Flarey
A Christian counselor shares many of the same ethical standards any counselor or professional would have. This obviously includes respect of each person and their general welfare. It also includes confidentiality and a seal of silence.
In regards to sexuality, a counselor should use extreme caution when the person begins to compare him or her to a spouse or ex boyfriend or girlfriend. On the other side of the spectrum, a counselor should rediagnose one’s professional relationship if one starts to prolong sessions or find excuses to see the person they are counseling outside of the office. If such things occur, it may be wise to refer the person to another counselor. In addition to this, one should be aware of flirtations, personal telephone calls, touching, or any conversations with sexual topics.
Beyond these basic ethical standards, the basic paradigm of the counselor as a parent is critical. A parent is concerned with the well being of one’s children and gives them the best advice possible. If a counselor is able to keep this view and adhere to these standards, one has a less chance of entering into complicated situations. With this in mind, a Christian Counselor also goes beyond these standards and is obliged to give sound good Biblical advice. The ethics of God must always be presented for any situation. While secular counselors can give advice according to what they feel is best, a Christian Counselor is called to a higher standard.

Christian Counselors are hence called to a higher calling in that they have a spiritual and moral obligation to teach the Gospel of Christ. With such a high calling, they are liable before God as any other teacher, clergy member or parent in their counseling and teaching. Christian Counselors are called to a high vocation and with such a high vocation they have a high responsibility to provide not only counseling ethical standards but also Christian standards that pertain to counseling and life.
If you are interested in the Christian Counseling Program, please review it.  A certification in Christian Counseling can be earned by qualified professionals who complete the courses.

Truth, Happiness and Morality in Christian Counseling

Posted on by Dominick Flarey

In Christian Counseling  it is important to point your spiritual children to truth–not necessarily happiness. When I say happiness, I mean subjective happiness. On numerous occasions, happiness poses as an illusion. While the initial feeling appears good, the ultimate ending is destructive. Subjective relativism proposes a variety of truths and what constitutes happiness varies with each person. While at the lowest level, happiness can correspond with individual like and dislike, happiness in its truest sense is an objective reality. It is objective in that it satisfies man’s every desire and end. What corresponds with this and leads to this?
Truth leads to happiness. This is what as counselors, one must lead their spiritual children too. Ultimate truth which is God and his moral law is the only way to the Beatific vision which is perfect happiness. While not correlating truth and happiness as one thing, we are pointing out that a certain way of life that corresponds with the source of truth and happiness which is God is necessary for man.
Socrates pointed out that for things to be done correctly, one must follow a proper

procedure. Shoemakers, sewers, and farmers for example all follow a certain way to produce their product. If they deviate from this, then failure is the end result. If they follow the procedure, then success and happiness follow. Socrates believed that there was a proper way of living as well. If we followed the proper procedure, then happiness would result.
Hence as a counselor, if we truly want to lead our clients to happiness, we sometimes have to state the truth even if it dampers their subjective ideals on what happiness is or what they think it should be.
If you are interested in the Christian Counseling Program, please review here.
To learn how to become a certified Christian counselor, then please review.

Mark Moran, MA

Helping One Find Forgiveness in Christian Counseling

Posted on by Dominick Flarey
One of the duties for spiritual directors or counselors is to help people find forgiveness. Within Catholic circles, this is usually accomplished sacramentally, while in Protestant circles it is accomplished in a more private manner. Regardless, in many cases, the person still may require counseling and need guidance in finding true forgiveness and ultimate healing.

Christian Counselors should look for these four elements

The first element in forgiveness is sincere confession and contrition. One must show a sincere effort not to sin again. This confession may be perfect or imperfect in regards to subjective motivation. Perfect contrition is sorrow for offending God, while imperfect contrition is fear of punishment. Regardless, both are sufficient for forgiveness and salvation, while the first is obviously the most sincere and the one that should be aimed for.
The second element is repentance. One must show a true intent to sin no more and carry out the necessary penance. If one truly attempts to change and alter his or her life, then the grace of the Holy Spirit is truly present in one’s conversion. If the person through human frailty falls back into the sin, then that person is to seek forgiveness again. Repetitious failure should become less and less as the person tries harder each time not to fall. Habitual vice become a huge issue here when counseling. Some moral theologians even contend that if one is trying very hard to escape vice and falls from time to time, then the culpability of the action is even lessened. The key is perseverance and fortitude.
The third element requires restitution. In some cases, especially sins against one’s neighbor, restitution may be necessary. This is especially the case with theft. One who seeks forgiveness must also fix the damage due to sin. Fortunately, in regards to Original Sin and personal sin, Christ has paid that price of restitution for us. In this regard, we bathe ourselves spiritually in the blood of Christ and through Baptism are made anew.
The final element of forgiveness involves forgiving others. As Our Lord commanded us, we are to forgive others if we ourselves are to find forgiveness.
Christian counselors need to help their spiritual children go through these stages of forgiveness and in some cases, reflect on their own spiritual life and see if they need spiritual renewal and forgiveness themselves.
Below is a Catholic prayer after confession. I feel it sums up the major elements of contrition and changing one’s life. I feel this prayer is beneficial to all Christians and not just Catholics alone.
“Oh my God, I am heartily sorry for having offended you because I detest all my sins which I have committed because I dread the lost of Heaven and the pains of Hell, but most of all because they offend you my God, who is deserving of all my love, I firmly resolve with the help of your grace to confess my sins, to do penance and to amend my life. Amen.”

If you are interested in Christian Counseling Programs, please review the program.

By Mark Moran, MA

Christian Counseling Certification: The "Yes" of Mary and Advent Reflections

Posted on by Dominick Flarey

Christian Counseling Certification: Christian Perspectives on Advent

Advent is spent preparing for the coming of Christ. It reflects the patriarchs of the Old Testament’s patience and endurance for the coming of the Messiah.  Christian Counselors can help their spiritual children prepare for Christmas by reflecting on this.
Another purpose of Advent is to mediate on the person who made it possible. This person is the Virgin Mary who at the Annunciation, proclaimed “yes” to God and Gabrielle.

From this we can appreciate that through her “yes” she became the new Eve who ushered in the new Adam. Through her acceptance of God’s will, mankind would find redemption.
We as Christians must follow Mary’s “yes” and accept our crosses and the will of the Father. While our end can never marvel that of Mary’s, our “yes” to the plan of the Father is equally loved and accepted by our Him. If everyone was to say “yes” as Mary did, then the world would be a greater place.
As we prepare for the coming of Christ, also let us focus on God’s plan for us.
If you are interested in our Christian Counseling Certification Program, then please review it.

Mark Moran, MA

Simon of Cyrene: A Model for Christian Counselors

Posted on by Dominick Flarey

The Story of Simon of Cyrene and how Christian Counselors Can Use It

The honor and prestige was not known to him. Nor the foreknowledge that the faithful would one day sing the stanza from the Stations of the Cross that his ”hesitation” was indeed a future “proud station” to be called upon “to bear the Cross of Christ”. None of these things swept through the frightened mind of Simon of Cyrene. He was a man of the country, suddenly thrown into a drama that not only involved Rome and Israel but involved the salvation of humanity with all the supernatural overtones between the forces of good and the forces of evil. All Simon knew is that he was forced to help this innocent and strange man carry the object of his death. He was to lessen the load of the cross that pierced Jesus’ shoulder and allow the weight of it to bear down upon his back; A gesture so small, but spiritually so great to the bloodied figure of Jesus who temporarily rested from the hideous weight of sin. Little did Simon know, he not only carried the load of his own personal sins but also the sin of Adam. This simple man only mentioned briefly in book of Mark, was called to a greater destiny than he could have ever imagined that sad day.  Christian Counselors can use much from this story for their spiritual children.

 

 In regards to a story so brief but a few lines, one can harvest a great deal of mediation and thought. This short essay will identify the role Simon played as a model for counselors and carriers of grief.
As a counselor, how many times does one see the affliction of the suffering? Does one simply watch as “Christ” falls before them or is one sprung to action, to help, to carry, and to comfort? It is true Simon felt this hesitation and in this we can proceed beyond him, but will we imitate his courage afterwards? Will we carry others as he carried the cross of Christ with compassion and strength? From this we realize that we must at times not only carry our own crosses in life, but must take an active role in carrying the crosses of others. Christ carried our cross as the ultimate example of self sacrifice. He carried our sins and our grief to Calvary. Simon’s ultimate honor was to partake in small part of that trek. In Christ, we see the ultimate success, but in Simon we saw the ultimate attempt. As broken creatures, Christ only asks for so little. He asks merely for sincere effort. He does not wish us, however, to sit and watch as others in grief fall, but to rise them up, to take their hand and help them carry their cross, even if it be for a little while.
Simon’s active role however is dualistic in merit. It was not only beneficial to fatigued and beaten Christ but was also beneficial to Simon’s salvation. Christ’s blood, sweat and tears are for Simon and by helping Christ, Simon partakes physically in the process of his own redemption. This is not by Simon’s merit nor is Simon the sacrifice. Simon’s role is merely helping Christ walk to Golgotha and in that he plays a small role in the redemptive process that is ultimately via Christ. At the time it is beyond the limits of Simon’s imagination that he is actually for a moment, carrying the grief of the world upon his shoulders; nor is it beyond his wildest dreams that angels stand around him in complete sorrow and agony crying at every drop of Christ’s precious blood. He does not see them stand in anxious upheaval to merely rush forward and carry the cross of Christ and lift it from his hands. But this is about God and man, not the fall of the angels. This concerns the role Simon plays as a representative of the fallen and the small favor man plays in serving Christ to the altar to be sacrificed. Christ as the perfect victim and priest will represent man as a perfect sacrifice and as God accept this sacrifice, but he will allow Simon to partake as a fellow representative of fallen man. Simon is far from the high priest of this sacrifice, but a mere server preparing the sacrifice for the priest to bless, consecrate and offer to the Father. In this, Simon not only helped prepare the sacrifice for humanity, but also prepared the great sacrifice for his own soul.
Besides the deep theological meditations that can be drawn from this and the personal merit gained by Simon, can this story also be applied to counselors of today? Is the case of Simon helping our Lord applicable universally to all people? Did not Christ say if you do it for the least of my brethren, then you did it for me? It is undeniable that when we help others carry their own crosses, albeit temporarily, we gain numerous grace and spiritual treasure as did Simon with Christ. In helping people carry their crosses, especially through the corporal and spiritual works of mercy, we then answer the questions of Christ regarding the least of our brethren. In carrying others, we carry our self, as Simon did for Christ. In this, Simon becomes a model to all Christian counselors. It is not enough to watch, but to partake and spiritually become involved in the redemption and care of one’s clients. It is a personal bond of mentorship, shared grief, and mutual growth. That is what separates a career from a vocation and that is what separated Simon from the apathetic crowd.
If you are interested in Christian Counseling Courses, please click here.
If you are interested in certification in Christian Counseling Education.
By Mark Moran, MA

Christian Suffering and the Story of Job

Posted on by Dominick Flarey

 Avoiding the view that each book of Scripture is independent and written by men alone, the Church has always declared the entirety of Scripture to be an interconnected saga of God’s salvific plan for humanity. It is the Holy Spirit who illuminates the human writers and ties their thoughts together towards one divine plan that is centrally focused on the Christ event or the Incarnation. With such thoughts in mind, and dismissal of Modernist heresy and supposed “scholarly” interpretations of Scripture, I turn to the Book of Job and how it can be applied to Christian Suffering.

 The Book of Job is considered to be wisdom literature and the historic basis for it is subject to debate
within Christian circles. Whether the story is a history or not, however, is not a pertinent matter regarding the purity of the faith—as would be the case of the historicity of Adam, Moses, Jonah, or any other historic prophet. What matters most is its message. At first glance, the book shines light upon the issue of human suffering and misery. Its theodicy is not in depth nor does it attempt to bridge the enigma of an All Loving God who permits suffering. Those issues were later left for other theologians such as St. Augustine who would probe the philosophy of such things. Instead the book in its simplicity accepts a God who gives and takes and instead of questioning, merely accepts God’s omniscience in such matters. It points to the traditional view that suffering is a result of sin and one reaps what he sows in this life. This philosophy continues in Jewish circles today regarding earthly prosperity. Unfortunately, such overemphasis on temporal prosperity can find its roots from misconceptions from the speeches of Eliphaz, Bildad, and Zophar who propose that Job’s suffering was a result of reward/punishment system used by God. After Job’s many misfortunes, they attempted to console him but only hurt him more by their reproach that these misfortunes were due to sins. Job in turn declared he had committed no such sins and was a just man (as the text alludes) and proclaimed his innocence only to the irritation of his three friends. Hence enters a new philosophical thought on suffering – one that the human writer of Job could only hint at, but the Divine writer had already foreseen since the dawn of time. This theology on suffering was not simply a one layered element based upon sin, but also a theology that would elevate suffering to a supernatural level that would not correlate suffering with only sin but with redemption. These redemptive qualities were not seen by the human writer of Job within the context of the text, but the source of inspiration from the the Divine writer squarely pointed to Christ as the suffering servant. In this regards the Book of Job would lay foundations for Christological implications regarding Christ’s suffering and man’s redemption. Job became more than a tale about suffering, but a pre-figurement of Christ.

 Christian Suffering and the Old Testament

The whole idea of suffering and justice were tied together in the Old Testament. The death of Adam, the flooding of the world, the wandering in the desert, and the many miseries of Israel are all correlated with sinful actions. While sin is the source of suffering and the ultimate reason for the fall of man, the idea of suffering for purpose other than justice and judgment was foreign before the Book of Job. The author of Job presented an individual who was just before the Lord and did not deserve the sufferings that plagued him. Job, while far from stoic and controlling his anguish, never curses the Lord himself, but empathetically cries to God for answers, still loving him, but feeling and expressing the full effects of his unjust punishment. What benefit can come from this unneeded and unjust suffering? Was it merely a wager between God and Satan or was there more? Through Job’s unjust suffering and his offering and acceptance of it, Job elevates his suffering to a level of love; a love that proves his worth beyond mere observance of the law, but a love that sheds its own tears, blood and sweat. Job’s love for God becomes redemptive and his faithfulness is rewarded. A reward not based upon Old Jewish Law but a reward based solely on love—of a mutual loving covenant not a legalistic contract.
 With this theological view on suffering as a redemptive agent, one begins to see a Soteriology develop that corresponds with Christ’s unjust suffering, anguish, and death. Can one not see the Christ figure Job as a suffering servant as Christ was? Did not both cry to their father in their deepest anguish for him to reveal himself? Did not both refuse to allow the chalice of suffering to pass unless it was God’s will? Did not both suffer unjustly? Did not both ultimately rise from the ashes in the end? While Job is only a pre-figurement of Christ, one can see these resemblances. While it is obvious Christ was truly unspotted by sin and that his suffering was for the redemption of humanity, one can see in the story of Job, a foreshadowing of one who would elevate suffering to a new level and through his perfect sacrifice and unjust torture, would redeem humanity through suffering and death. It is with these thoughts that one can truly marvel at the intricate designs of the wholeness of Scripture in preparing the world for the Messiah who would not only suffer and carry our sins, but also teach us how to suffer with nobility, love and redemptive value.
If you are interested in Christian Counseling Certification, please click here.
If you would like to take courses for certified christian counselors, then please review.

By Mark Moran, MA