Heath Lambert. The Biblical Counseling Movement After Adams. Crossway: Wheaton, 2011.
21 If counseling is equivalent to ministry, it means that it must be informed by the Bible and that those who do it are theologians.
25 God inspired the Scriptures for the very purpose of helping people with their problems (2 Pet. 1:3–4).
36 It was the role of Adams to begin to restore to the church an understanding that it had held before the American Civil War, namely, that counseling was within the realm of the church,
51 (The opinion that) nouthetic counseling considers all human problems the direct result of actual sins of particular counselees, is a gross misrepresentation of the facts.
54 Adams moved straight to a discussion of the benefits of suffering without considering—in dynamic and detailed ways—the personal pain and turmoil of those experiencing difficulty.
56 It was Adams’s attention to sin and responsibility that was one of the main elements separating his project from every other counseling model.
60 Those who lean in the direction of minimizing pain, or calling for a stoic acceptance of it, are often more precise in their theological formulations. But they may be guilty of ignoring important biblical themes and thus do not offer the full counsel of God to those who suffer.
64 We do not want to communicate truths in ways that are cheap and platitudinous.
74 Missing in Adams’s model was an elaboration of all that was included in the idea of heart motivation.
80 The movement has advanced from Adams’s outward focus on behavior to a more inward focus on motivation.
81 methodological commitments of the counselor are theological commitments growing out of the pages of Scripture.
83 Entering a person’s world enables us to apply the truths of the gospel in a way that is situation- and person-specific.
85 instruction plays a necessary part in every person’s spiritual growth and that it is indispensable in the process of solving problems.
89 The most significant area of Adams’s methodology that needed advancement was his understanding of the counseling relationship.
90 (The) most characteristic biblical counseling relationship is a long-term friendship,
93 people who do not invest sacrificially in those to whom they minister are “selfish” and “thieves.”
98 Entry gates are the doors to a deeper level of ministry, and they consist of the counselee’s current struggles.
107 [Adams’s sincerity of belief] and his efforts to incorporate those beliefs into the usual conception of therapy deserves serious attention.
121 Adams typically began his books with a chapter about the Holy Spirit and the necessity of his work to apply the truth of the gospel and bring about change in the counselee.
128 (Powlison) (The bible) also speaks to distinctly modern problems such as depression, anxiety, mania, schizophrenia and attention deficit disorder,
135 Adams’s formal epistemology is a rather typically reformed transformationist position toward the observations and ideas of secular disciplines. He denied their necessity for constructing a systematic pastoral theology, but affirmed their potential usefulness when appropriated through Christian eyes.
141 In their rebellious articulation, the people were very clear about why they intended to persist: it was when they were worshiping their idols that they received all the things they wanted.
144 every sin has its root in a pursuit of one’s own desire above all other considerations.