1

I. Problems and remedies of aged people in

Christian prespective
1. Introduction:
The elderly population is continuously increasing and also
the problems faced by these people are increasing
simultaneously. The number of people in old age homes is
constantly increasing and also most of the parents are now
deciding to live in old age homes rather than living with their
children. Nowadays these people are facing the problems like
lack of care, emotional support and economic support from the
family etc. A moral duty is put on the children to take care of
their parents. But nowadays what we are observing in our
society is that the children are not willing to take care of their
parents, they do not want to spend money on them, they are
treating their parents as aliens, they do not want to share an
emotional bond with parents. These children are forgetting that
the foundation of their life is built up by the parents. They are
forgetting their moral and ethical duties towards their parents.
This is because of fast life, industrialization, money oriented
minds, inflation etc. Children have no time to look after their
parents because of their busy schedule and as a consequence
of this situation the elders are getting neglected. At this age
almost all the people need some kind of support. Elderly people
often fall prey to chronic diseases that, more often than not,
dont kill outright, but leave the sufferers with pain, difficulty in
performing routine tasks, and in need of health care that calls
for both increased expenses
and specialized personnel. Lets
discuss the problems and remedies faced by the aged
personnels and what does the Bible speaks about elder care.

2. Problems faced by the aged people:

2. 1. Failing Health:
The aging process is synonymous with failing health. While
death in young people in countries such as India is mainly due
to infectious diseases, older people are mostly vulnerable to

non-communicable diseases. Failing health due to advancing

age is complicated by non-availability to good quality, agesensitive, health care for a large proportion of older persons in
the country.[1] In addition, poor accessibility and reach, lack of
information and knowledge and/or high costs of disease
management make reasonable elder care beyond the reach of
older persons, especially those who are poor and
disadvantaged.

2. 2. Economic Insecurity:
The problem of economic insecurity is faced by the elderly
when they are unable to sustain themselves financially. Many
older persons either lack the opportunity and/or the capacity to
be as productive as they were. Increasing competition from
younger people, individual, family and societal mind sets,
chronic malnutrition and slowing physical and mental faculties,
limited access to resources and lack of awareness of their rights
and entitlements play significant roles in reducing the ability of
the elderly to remain financially productive, and thereby,
independent.

2.3. Isolation:
Isolation, or a deep sense of loneliness, is a common
complaint of many elderly is the feeling of being separated. [2]
While there are a few who impose it on themselves, isolation is
most often imposed purposefully or inadvertently by the
families and/or communities where the elderly live. Isolation is
a terrible feeling that, if not addressed, leads to tragic
deterioration of the quality of life.

2.4. Neglect:
The elderly, especially those who are weak and/or
dependent, require physical, mental and emotional care and
support. When this is not provided, they suffer from neglect, a
problem that occurs when a person is left uncared for and that
is often linked with isolation. Changing lifestyles and values,
demanding jobs, distractions such as television, a shift to

nuclear family structures and redefined priorities have led to

increased neglect of the elderly by families and communities.
This is worsened as the elderly are less likely to demand
attention than those of other age groups.

2.5. Abuse:
The elderly are highly vulnerable to abuse, where a
person is willfully or inadvertently harmed, usually by someone
who is part of the family or otherwise close to the victim. [3] It is
very important that steps be taken, whenever and wherever
possible, to protect people from abuse. Being relatively weak,
elderly are vulnerable to physical abuse. Their resources,
including finances ones are also often misused. In addition, the
elderly may suffer from emotional and mental abuse for various
reasons and in different ways.

2.6. Fear:
Many older persons live in fear. Whether rational or
irrational, this is a relevant problem face by the elderly that
needs to be carefully and effectively addressed. Elderly who
suffer from fear need to be reassured. Those for whom the fear
is considered to be irrational need to be counseled and, if
necessary, may be treated as per their needs. In the case of
those with real or rational fear, the cause and its preventive
measures needs to be identified followed by appropriate action
where and when possible.[4]

2.7. Lowered Self-esteem:

Lowered self-esteem among older persons has a complex
etiology that includes isolation, neglect, reduced responsibilities
and decrease in value or worth by one-self, family and/or the
society.

3. Remedies and elderly care in Christian

prespective:

The Bible is consistent and clear in its message about

those who are least able to fend for themselves. In the Old
Testament, God mentions widows and orphans among those
who should be singled out for special care and protection (Exod.
22:22; Deut. 27:19). Jesus continues this pattern of divine care
by heaping scorn on those who would go so far as to foreclose
on widows homes (Matt. 23:14). James even says that caring
for widows and orphans are the premier fruits of true worship of
God (James 1:27). Similarly, God reserves special wrath for
people who would take advantage of either the blind or deaf,
making their well-being a matter of justice (Exod. 19:1415:
Deut. 27:1819); that is, we owe justice to the widow, orphan,
and those who may be disadvantaged in our society. Since it is
clear from even the most cursory reading of the Scriptures that
God desires justice for all people, His special mention of it in
this context is evidently a warning to those who would take
advantage of the weakest members in our society - those least
likely to stand up for themselves. Clearly, the elderly as a group
would fit into this category.
Honour your father and mother - which is the first
commandment with a promise - that it may go well with you
and that you may enjoy long life on the earth (Eph. 6:23). The
justice that God requires for our treatment of the elderly ripens
into love as we look at how the New Testament deals with our
treatment of our parents.[5] Pauls reiterating of the
commandment to honour our parents is linked with the
apostles observation that this is the first commandment with
a promise. This is not cast in some sort of utilitarian context
that we honour them in order to receive something, but it is a
positive command indicating that blessings often accompany
proper behavior.
Honouring parents is so important to Paul that, like James
(regarding widows and orphans), he says those who neglect
their immediate family (including parents) have denied the
faith and are worse than an unbeliever (1 Tim. 5:8). We

should not be surprised at his severity. Jesus had already said

that all the commandments could be summarized into two loving God with all of ones heart, soul, and mind and loving
ones neighbour as oneself (Mark 12:2831; Luke 10:2728). If
this neighbour-love (agape) is to be shown even to strangers
(as demonstrated by the parable of the Good Samaritan), how
much more should it be a consistent demonstration to those
who have nurtured us all our lives? Honouring and loving our
parents thus represent two sides of the same coin. The Greek
word used for honour (time) focuses on the office or station of
the person due honour;[6] that is, we should honour our parents
because of their place in our lives and their position in relation
to us.
The biblical idea of agape, on the other hand, expresses
that idea that we should love people regardless of station or
position. This is the love that loves purely for the sake of the
person being loved; it is the self-sacrificial love that puts the
needs of others first.[7] As those who wish to be faithful to the
biblical witness, how then should we care for our elderly
parents? Scripture portrays our duties to parents and the
elderly as a target with concentric rings, the immediate family
occupying the bulls-eye and hence our highest priority, with
others occupying more distant rings of the target, receiving less
- but very real - attention (e.g., 1 Tim. 5:18). Clearly, Pauls
scorn for those who would not even provide for their family
indicates Gods highest priority: people first should care for
their families before worrying about matters of general social
concern.

4. End Notes:
Sarah M. Moses, Ethics and the Elderly: The Challenge of
Long-Term Care, Orbis Books, New York, U.S.A., 2015, p.88.
[1]

Barbara Deane, Caring for Your Aging Parents: When

Love Is Not Enough, NavPress, Colorado, U.S.A., 1999, p.234.
[2]

[3]

ibid p.256.

Peter Backhaus, Communication in Elderly Care: CrossCultural Perspectives, Bloomsbury Publishing, London, U.K.,
2011, p.101.
[4]

[5]

ibid p.122.

James W. Ellor, Aging, Spirituality, and Pastoral Care: A

Multi-National Perspective, Routledge, Abingdon, U.K., 1999,
p.174.
[6]

Anne Jordan, Christianity and Moral Issues, Nelson

Thornes, England, U.K., 1999, p.118.
[7]

5. Conclusion:
Old age is a blessing from the Lord. Christians have a
responsibility to show kindness, respect, and to take care of the
elderly. Yes we are to respect all people, but there is a certain
type of respect that we give to the elderly unlike our own age
group. There is a certain way we talk to them and give honour
to them. The Bible has much to say about caring for elderly
parents and other family members who are not able to care for
themselves. The early Christian church acted as the social
services agency for other believers. They cared for the poor,
the sick, the widows and the orphans who had no one else to

care for them. Christians who had family members in need

were expected to meet those needs. Unfortunately, caring for
our parents in their old age is no longer an obligation that many
of us are willing to accept.
The elderly can be seen as burdens rather than blessings.
Sometimes we are quick to forget the sacrifices our parents
made for us when they are in need of care themselves. Instead
of taking them into our homes-whenever that is safe and
feasible-we put them in retirement communities or nursing
homes, sometimes against their will. We may not value the
wisdom they have acquired through living long lives, and we
can discredit their advice as outdated.
Not all elderly people need or want constant, live-in care
in their children's homes. They may be capable to live with
complete independence. Regardless of the circumstances, we
still have obligations to our parents. If they are in need of
financial assistance, we should help them. If they are sick, we
should take care of them. If they need a place to stay, we
should offer our home. If they need help with household and/or
yard work, we should step up to assist. And if they are under
the care of a nursing facility, we need to assess the living
conditions to make sure our parents are being properly and
lovingly cared for. We should never allow the cares of the world
to overshadow the things that are most important - serving God
through serving people, especially the people in our own
families.

II. Causes and effects of suicide, state the future

of the soul of suicidal
1. Introduction:

Suicide is the act of taking ones own life, and it is a

heartbreaking reaction to stressful life situations that an
individual feels that they cannot cope with. Someone who
believes that there is truly no other option to solve their
problems may be experiencing suicidal ideation, also referred
to as suicidal thoughts. Suicidal ideation is the presence of
active thoughts about killing oneself. These thoughts may
include a detailed plan or may be a fleeting consideration.
Additionally, suicidal ideation may be deliberately assembled to
be unsuccessful or may be intended to result in death. Although
not everyone having suicidal ideations acts on these suicidal
thoughts, some individuals may make suicide attempts, so this
topic should not be taken lightly.
Suicidal thoughts and behaviors are complex, since a
number of factors can change the way the feelings are
experienced, the types of thoughts that develop, and the way
in which they may be presented. Someone suffering with
suicidal thoughts may feel as if no one can understand the
anguish they are experiencing. Many times individuals with
suicidal thoughts and behaviors are unwilling to disclose their
thoughts and feelings to others for fear of being rejected, being
seen as a weak individual, or being seen as flawed in some way.

2. Statistics on suicide:
Over one million people die by suicide worldwide each
year. The global suicide rate is 16 per 100,000 population. On
average, one person dies by suicide every 40 seconds
somewhere in the world. 1.8% of worldwide deaths are
suicides. Global suicide rates have increased 60% in the past
45 years.
About 800000 people commit suicide worldwide every
year, of these 135,000 (17%) are residents of India, a nation
with 17.5% of world population. Between 1987 and 2007, the
suicide rate increased from 7.9 to 10.3 per 100,000, with higher
suicide rates in southern and eastern states of India. In 2012,
Tamil Nadu (12.5% of all suicides), Maharashtra (11.9%) and

10

West Bengal (11.0%) had the highest proportion of suicides.

Among large population states, Tamil Nadu and Kerala had the
highest suicide rates per 100,000 people in 2012. The male to
female suicide ratio has been about 2:1. [1]

3. Causes of Suicide:
There is not one exact cause for suicidal behavior and
ideations; it is believed to be a combination of many different
factors:
Genetic: Certain disorders like major depressive disorder run in
families, and the presence of one of these disorders put
individuals at a higher risk for suicidal thoughts and attempts.
Biological: Its thought that mental illnesses may be related to
changes in the structure and function of the brain. If a mental
illness is strongly correlated with suicide, this may be a risk
factor for suicide.
Environmental: Individuals who have not learned the coping
skills needed to deal with the stressors of life may believe that
suicide is their only option. These individuals may feel
hopeless, alone, and that there is nothing that can be done that
will make life any better.
Psychological: Many mental illnesses have high correlations
with suicidal thoughts and behaviors. Individuals suffering from
mental illness and/or substance addiction problems may
experience higher than normal thoughts of suicide and suicidal
behaviors.[2]

4. Warning Signs of Suicidal Thoughts:

While you are not able to always tell when an individual is
contemplating suicide, there are a number of warning signs you
can look for. Some of the most common signs include:
Talking about suicide, making statements such as I wish I
were dead

11

Withdrawing from friends and loved ones, wanting to be

alone
Getting the means to commit suicide, such as stocking up
on pills or buying a gun
Severe mood swings
Feeling trapped or hopeless about situation
Preoccupation with death, dying, or violence
Increased use and abuse of drugs and alcohol
Change in normal routine, such as sleep or eating patterns
Giving away belongings or getting affairs in order
Engaging in risky or self-destructive behavior
Saying goodbye to people as if they wont see them again
Personality changes, such as severe anxiety or agitation [3]

5. Effects of Suicide Attempts:

Suicide attempts can result in a multitude of negative
physical effects. The effects experienced depend on the
method used during the attempt. These can include:

Total organ failure

Specific organ failure
Brain damage
Paralysis
Coma
Death[4]

6. Effects on Suicide Survivors:

Suicide survivors are the people that are left behind following a
successful suicide attempt. Suicide survivors can also
experience a wide variety of effects as a result of their loved
ones death. These effects include:

Anger
Pain
Shame
Abandonment
Hopelessness
Self-blame

12

Confusion
Prolonged or delayed grief
Shock
Depression
Guilt
Denial
Helplessness
Anxiety
Feeling alone
Facing social stigma of suicide[5]

7. Biblical View on Suicide:

The Bible mentions six specific people who committed
suicide: Abimelech (Judges 9:54), Saul (1 Samuel 31:4), Sauls
armor-bearer (1 Samuel 31:46), Ahithophel (2 Samuel 17:23),
Zimri (1 Kings 16:18), and Judas (Matthew 27:5). Five of these
men were noted for their wickedness (the exception is Sauls
armor-bearer-nothing is said of his character). Some consider
Samsons death an instance of suicide, because he knew his
actions would lead to his death (Judges 16:2631), but
Samsons goal was to kill Philistines, not himself. The Bible
views suicide as equal to murder, which is what it is-selfmurder.[6] God is the only one who is to decide when and how a
person should die. We should say with the psalmist, My times
are in your hands (Psalm 31:15).
Some people in Scripture felt deep despair in life.
Solomon, in his pursuit of pleasure, reached the point where he
hated life (Ecclesiastes 2:17). Elijah was fearful and
depressed and yearned for death (1 Kings 19:4). Jonah was so
angry at God that he wished to die (Jonah 4:8). Even the
apostle Paul and his missionary companions at one point were
under great pressure, far beyond our ability to endure, so that
we despaired of life itself (2 Corinthians 1:8).
However, none of these men committed suicide. Solomon
learned to fear God and keep his commandments, for this is
the duty of all mankind (Ecclesiastes 12:13). Elijah was

13

comforted by an angel, allowed to rest, and given a new

commission. Jonah received admonition and rebuke from God.
Paul learned that, although the pressure he faced was beyond
his ability to endure, the Lord can bear all things: This
happened that we might not rely on ourselves but on God, who
raises the dead (2 Corinthians 1:9).

8. Future of the Suicidal Soul:

What happens to the soul of one who commits suicide?
The question could be rephrased to ask, "is suicide a sin?" That
is, what happens to the soul ultimately is a result of sin or of
having one's sins paid for by Jesus.
Murder is a sin. Taking the life of a person is against the
laws of man and of God. This precedes the Ten
Commandments, and goes back to the murder of Abel in
Genesis 3. Suicide is murder; the only difference is that the
victim is oneself. Even a murderer can be saved, if he repents.
However, one who kills himself can not repent of the sin. He
can not have repented ahead of the act, because carrying
through on the suicide proves the repentance was not genuine.
So, the answer to your question is, the soul of one who commits
suicide will probably receive eternal punishment. However,
there is no direct scripture that says that. There is sufficient
scriptural evidence for a final judgment (John 16:8; Hebrews 6:2
and 9:27; Revelation 20). Matthew 25:46 indicates that those
judged guilty will be subject to "everlasting punishment." So
the ultimate end of the soul is eternal reward or punishment. [7]
It is also sin because it fails to take into account the
assurances of God's grace and mercy, of the compassionate
High Priesthood of our Lord Jesus, and because it believes that
there is no way out, but to sin. None of these are true. Taking
one's life is to disobey God, and disobedience is sin. Suicide is

14

also sin because it causes great suffering for those we leave

behind. Suicide does not serve others for their good.

9. End Notes:
Peter Mayer, Suicide and Society in India, Routledge,
Abingdon, U.K., 2010, p.38.
[1]

Brian L. Mishara, The impact of suicide, Springer

Publishing, New York, U.S.A., 1995, p.86.
[2]

Federico Sanchez, Understanding Suicide and Its

Prevention: A Neuropsychological Approach, Xlibris Self
Publishing Company, Indiana, U.S.A., 2010, p.430.
[3]

[4]

ibid p.447.

Douglas Jacobs, Suicide and Clinical Practice, APA

Publishing, New York, U.S.A., 1992, p.156.
[5]

John H. Hewett, After Suicide, Westminster John Knox

Press, Kentucky, U.S.A., 1999, p.103.
[6]

[7]

ibid p.116.

15

10. Conclusion:
God is the giver of life. He gives, and He takes away (Job
1:21). Suicide, the taking of ones own life, is ungodly because
it rejects Gods gift of life. No man or woman should presume to
take Gods authority upon themselves to end his or her own
life. So, according to the Bible, suicide is a sin. It definitely has
a deep and lasting impact on those left behind. The painful
scars left by a suicide do not heal easily.
The Bible says that when we are in Christ, our salvation is
guaranteed because His Spirit dwells in us (2 Corinthians 5:5).
That same Spirit is put into the hearts of all those who believe
in Jesus Christ (John 3:16; 1 John 5:13). The Bible also makes it
quite clear in Romans 8:38-39 that nothing can separate a
Christian from Christ's love, not even suicide. If no "created
thing" can separate us from the love of God, as the verse says,
then no person (not even our own selves) can separate us from
His love by any act that we do including suicide. A Christian will
exhibit the fruit of the Spirit (Galatians 5:22) and will be
protected from sin as they abide in Christ (John 15:4).
Christians are not immune to the despair that leads to
suicide; the enemy is a great deceiver (John 8:44) who wants us
to forget that victory is ours in Christ (John 16:33). Still, suicide

16

is a very serious sin againt the Creator. There is no

circumstance which justifies a person, especially a Christian, to
take his or her own life. We are supposed to die to ourselves,
not kill ourselves. Sorrow over our sins or mistakes should lead
us to repentance rather than self-harm so that we can be
restored and not destroyed, for it is God's heart to repair and
restore that which is broken (Psalm 51:17; Isaiah 42:3; Matthew
12:20). Even when things look incredibly bleak and hopeless,
we must trust that what His word says is true: "Surely there is a
future, and your hope will not be cut off" (Proverbs 23:18).

III. Reasons why Counselling Ministry has been

Marginalized in Churches
I. Introduction:
Pastoral counselling can be defined as counselling by a
church pastor directed to an individual or couple in his own
flock. There are instances where a church pastor counsels those
outside his congregation, but, generally speaking, the benefits
of pastoral counselling are much greater when exercised inside
the church.
In simple terms Biblical Counselling is ministering
Scripture to those who face struggles in life or who desire
wisdom or Gods direction. Biblical Counselling is not a new
concept. There are examples throughout the pages of Scripture
where Gods Word was cited in instructive and corrective ways
to both individuals and groups. There are also examples
throughout the history of the church of the utilization of
Scripture by pastors and others to provide encouragement and
admonition to members of the flock.

17

Biblical Counselling is a ministry of the local church

whereby transformed believers in Christ (John 3:3-8) who are
indwelled, empowered and led by the Holy Spirit (Jn. 14:26)
minister the living and active Word of God (He. 4:12) to others
with the goals of evangelizing the lost and teaching the saved
(Mt. 28:18-20).
Biblical counselling is based on the conviction that the
Bible is sufficient for the counselling task and superior to
anything the world has to offer (2 Ti. 3:16-17, He. 4:12, 2 Pe.
1:3-4, Ps. 119, Jas. 4:4). Biblical counsellors realize the
significance of sin (Ro. 3:23, 6:23), and after self-confrontation
(Mt. 7:5), lovingly confront those who are in sin (Lk. 17:3-4) and
call them to repentance (2 Ti. 2:24-26). Biblical counsellors also
realize that in a fallen world people can face significant crises
that are not a direct result of their own personal sin (Job 1-2).
Biblical counsellors purposefully and patiently walk with, serve,
love, encourage and help people in these cases (1 Th. 5:14)
and also call upon others in the Body to assist based on their
gifts and roles (1 Cor. 12).

2. Need of Counselling Ministry in Churches:

The need for Christian counselling in the local church is a
great need. Jesus calls people sheep. Sheep are not the
smartest of animals. They need care, protection, guidance, and
love. Jesus said in Matthew 25:40, And the King will answer
them, Truly I say to you, as you did it to one of the least of
these my brothers, you did it to me. Jesus was talking about
taking care of people in this passage. Just because people go to
church does not mean that they do not have issues and
baggage. People are broken and they go to church for help. The
local church needs a counselling ministry that helps heal the
hurts of broken people. Biblical advice should always be given
regardless of whether or not the recipient of the advice chooses
to listen and apply what they have heard. [1]

18

Biblical counselling is a raft for people caught in a river of

emotion and turmoil. [2] However, people must know that such
a ministry exists or they will seek help elsewhere, if they seek
help at all. If such a ministry does not exist in a local church,
people, like sheep, will wander astray. They will seek to solve
their problems without even thinking about consulting
scripture. People need to know that they can go to the church
for help.
The local church is a community of believers. These
people are bound by the blood of Jesus Christ. There should be
an essence of unity and faith that make these believers seem
more like a healthy family rather than friends. People have a
variety of problems such as alcoholism, pornography, drug
addiction, infidelity, unemployment, death of a child, eating
disorders, and bankruptcy to name a few. This is serious
business. A counselling ministry within the local church has the
opportunity to give sound biblical advice while at the same
time helping people conform more to the image of Jesus
Christ. [3]
Pastors and counsellors have a glorious opportunity to
feed people the very word of God. Through counselling
sessions, the Holy Spirit can transform how people think to help
their thinking align with scripture. When people open up to
thinking the way God wants them to, they realize that the way
they were thinking in the past is not profitable. Biblical
counselling is a tool that God can use to draw more people to
Himself. The local church has the opportunity to lead people to
Christ through this ministry.

3. Reasons for Marginalizing Counselling Ministry in

Churches:
Eventhough counselling ministry has lot of advantages, it
is not encouraged in most of the churches. The reasons could
be stated as follows:

19

A counselling ministry will be misrepresented and

caricatured by those who dislike the counsel they receive.
[4]

Those who do not benefit from counselling are prone to

blame the counsellor; sometimes rightly, but other times
by presenting the counsel they received in a reductionistic
way or by minimizing the context to which the counsel
was given.
A counselling ministry can also create a sense of partiality
helping some people directly and not others which can
result in hurt feelings within a congregation. [5]
The fundamental instinct of a church to lead from its
official positions becomes more difficult to maintain the
deeper a church delves into the brokenness of human
experience.
Counselling does not have a population group like other
ministry areas. Most ministry areas have a population
children, youth, young professionals, etc People know
whether they belong to the group based upon
demographic information and are not offended by the
designation. The church can create communication
databases based upon these distinctions that prevent
communication clutter within the church. These groups
typically have gatherings which allow for dissemination of
group-specific information. However a counselling ministry
is largely devoid of these advantages.
The pastor/preacher role is one of declaration, of
proclamation, declaring the truths of God, and confronting
the human condition in a rather raw manner. That style,
which is somewhat authoritarian, is not compatible with
the role of counsellor.[6]
Many pastors are not really trained to counsel. The
believers of the church think that their pastor is not well
equipped to help with their problems.
The pastor is too busy to be bothered with the problems of
the church members.

20

The church people finds no confidentiality with their

pastor. In other words, when the pastor is not trust-worthy,
people hesitate to share their problems. [7]
People fear that they may be put out of church when their
problem is exposed. The purpose of counselling should be
the restoration, not condemnation.
Many pastors think that a separate counselling is not
needed as they are giving enough word of God in the
Church itself. These pastors think that they are giving
enough counsel through their messages and sermons.

21

4. End Notes:
Gary J. Oliver, Trust Builders True Stories of Marriages
Strengthened by Trials, Servant Publications, Ann Arbor, U.S.A.,
1999, p.11.
[1]

W.A. Criswell, Criswells Guidebook For Pastors,

Broadman Press Nashville, U.S.A., 1980, p.278.
[2]

Larry Crabb, Effective Biblical Counselling, Zondervan,

Grand Rapids,U.S.A., 1977, p.20.
[3]

Troy D. Reiner, Faith Therapy: A Biblical Program for

Salvation-Based Counseling in the Church, Reiner Publishing,
North Carolina, U.S.A., 2014, p.74.
[4]

[5]

ibid p.82.

Randolph K. Sanders, Christian Counseling Ethics: A

Handbook for Therapists, Pastors & Counselors, InterVarsity
Press, Illinois, U.S.A., 1997, p.56.
[6]

[7]

ibid p.63.

22

5. Conclusion:
Many Christians may wonder why the church needs
counsellors. Isnt it enough to have good preaching, leadership
and discipleship? Isnt Christ sufficient to meet all human
needs? Couldnt the efforts of dedicated church leaders, as well
as the inspired knowledge and instruction in Gods Word
eliminate the need for counsellors? After all, God sent us the
Holy Spirit as our counsellor (John 14:26), and in his
interactions with others Jesus modeled personal helping and
encouragement.
The Holy Bible says, Plans fail for lack of counsel,but with
many advisers they succeed. We are called to come along side
of one another. Counselling is one of the ways to do that. God
will use counsellors to help others succeed in their way, to walk
according to His ways. Since counselling will draw significant
numbers of people to the church in order to get their needs
met, it can become a very effective method of evangelism in
our society. People with problems naturally seek the answers
for those problems by turning to support groups and
counsellors. When the counselling is conducted within the
church setting, it is natural for those who are not already
established in churches to want to attend where they have
found the answers that have improved their lives.
Consequently, both reaching out to our society in an
appropriate way and making disciples is facilitated through the
integration of Christian counselling within the church.

23

IV. Bibliography
All Scripture, unless otherwise noted, comes from The New
International Version, Grand Rapids: Zondervan, 2011.
Backhaus, Peter, Communication in Elderly Care: Cross-Cultural
Perspectives, London, U.K., Bloomsbury Publishing, 2011.
Crabb, Larry, Effective Biblical Counselling, Grand Rapids,U.S.A.,
Zondervan, 1977.
Criswell, W.A., Criswells Guidebook For Pastors, Nashville, U.S.A.,
Broadman Press, 1980.
Deane, Barbara, Caring for Your Aging Parents: When Love Is Not
Enough, Colorado, U.S.A., NavPress, 1999.
Ellor, James W., Spirituality, and Pastoral Care: A Multi-National
Perspective, Abingdon, U.K., Routledge, 1999.
Hewett, John H., After Suicide, Kentucky, U.S.A., Westminster John
Knox Press, 1999.
Jacobs, Douglas, Suicide and Clinical Practice, New York, U.S.A., APA
Publishing, 1992.
Jordan, Anne, Christianity and Moral Issues, England, U.K., Nelson
Thornes, 1999.
Mayer, Peter, Suicide and Society in India, Abingdon, U.K.,
Routledge, 2010.
Mishara, Brian L., The impact of suicide, New York, U.S.A., Springer
Publishing, 1995.
Moses, Sarah M., Ethics and the Elderly: The Challenge of Long-Term
Care, New York, U.S.A., Orbis Books, 2015.

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Oliver, Gary J., Trust Builders True Stories of Marriages Strengthened

by Trials, Ann Arbor, U.S.A., Servant Publications, 1999.
Reiner, Troy D., Faith Therapy: A Biblical Program for SalvationBased Counseling in the Church, North Carolina, U.S.A., Reiner
Publishing, 2014.
Sanchez, Federico, Understanding Suicide and Its Prevention: A
Neuropsychological Approach, Indiana, U.S.A., Xlibris Self Publishing
Company, 2010.
Sanders, Randolph K., Christian Counseling Ethics: A Handbook for
Therapists, Pastors & Counselors, Illinois, U.S.A., InterVarsity Press,
1997.