Christian Counseling & Educational Foundation

The information in this column was provided to MinistryWatch by the ministry itself. It was last updated 11/8/2021. To update the information in this column, please email: info@ministrywatch.com


Summary

Restoring Christ to counseling and counseling to the church.

Christian growth catches fire where life and Scripture meet. We change when, in the midst of our day-to-day joys, sorrows, sufferings, and sins, we encounter Jesus Christ through his Word and find his grace and mercy for our time of need.

We help others change when, in the midst of their day-to-day joys, sorrows, sufferings, and sins, we point them to Jesus Christ through his Word to find grace and mercy for their time of need.

CCEF endeavors to:

connect the dots between Scripture's truth and human experience

explore how God's Word meets us in our both our daily and our darkest struggles, as well as in our fragile and fractured relationships

discern from Scripture how to help and care for another person with love, humility, and wisdom

pursue lasting fidelity to Christ and how he would have us counsel, write, speak, and train


Contact information

Mailing address:
Christian Counseling & Educational Foundation
1803 East Willow Grove Avenue
Glenside, PA 19038

Website: ccef.org

Phone: (800) 318-2186

Email: customerservice@ccef.org


Organization details

EIN: 231996251

CEO/President: Alasdair Groves

Chairman: David Budnick

Board size: 14

Founder:

Ruling year: 1968

Tax deductible: Yes

Fiscal year end: 12/31

Member of ECFA: Yes

Member of ECFA since: 2019


Purpose

Model of Care

CCEF's distinctives regarding counseling grow out of our theological convictions. The points listed below express some of the counseling implications of our theological convictions.

We are Christ-centered. Therefore, we point people to a person, Christ, and not a program. He is wisdom from God, the inexpressible gift who delivers us from our sins and sufferings. He is the faith-nourishing foundation in whom the call to obedience finds its inner principle and power. People need the Savior, not a system of self-salvation. We believe in God's common grace to all humanity, and therefore we can learn from those who do not espouse a Christian or even a theistic worldview. For example, while the fundamental worldview of secular psychology runs counter to Christianity, there are descriptive riches to be found in the writings and teachings of those who have gained case wisdom through their research and care. These materials can enrich our care of those in need and can be useful to us as we continue to develop our biblically-based counseling method.

We are aware that human behavior is inextricably tied to deeper motivational drives. Therefore, we emphasize the primacy of the heart, because all human acts arise from a worship core, either disordered or rightly ordered.

We believe that we best image the triune God as we live and grow in community. Therefore, we embed personal change within God's community-the church, with all its rich resources of corporate and interpersonal means of grace.

We believe the Scriptures are rich in their understanding of who we are as human beings. Therefore, we use Scripture with a full commitment to its authority and sufficiency, convinced that from beginning to end, it reveals Christ and his powerful redeeming grace addressing the needs and struggles of the human condition.

We believe that human beings are both spiritual and physical beings. Therefore, we recognize that people are physically-embodied by God's design. A variety of bodily influences impact moral response. We take the whole person seriously, granting that there are ambiguities at the interface of soul and body. We seek to remain sensitive to physiological factors, as the context within which God calls a person to faith and obedience.

We believe that people are socially-embedded by God's design. Therefore, we recognize that a variety of socio-cultural influences and sufferings influence moral response. We take the person's whole context seriously, granting that there are ambiguities at the interface between an individual and their environment. We seek to remain sensitive to social factors, as the context within which God calls a person to faith and obedience.

We believe that the incarnation of Jesus is not just the basis for care but also the model for how care is to be administered. Therefore, we seek to enter into a person's story, listening well, expressing thoughtful love. Such incarnational patience recognizes that a particular season of intentional counseling plays one part within a life-long process of Christian growth.

We believe that Jesus is our faithful Redeemer who enables us to persevere in the midst of our problems. Therefore, we understand that change is often slow and hard. Jesus promises no instant panacea. He abides in us as we abide in him. He gives grace to walk a long obedience in the same direction, learning wisdom.

We believe that we at CCEF have not "arrived." We have not fully and clearly expressed all that the Bible has to say about counseling ministry. Therefore, because Jesus tarries and we are not yet what we shall be, we humbly admit that we struggle to consistently apply all that we say we believe. We want to learn and grow in wisdom. We who counsel and teach counseling live in process, just like those we counsel and teach.


Mission statement

CCEF works to restore Christ to counseling. Each of us has personal and interpersonal struggles. Jesus Christ knows those struggles, he cares about strugglers, and so he enters into our lives. We see him bring about significant change in people's lives every day. Because this is who Christ is, and because this is what he does, he is preeminently relevant to counseling. This conviction is our heritage and heartbeat.

CCEF works to restore counseling to the church. We believe that the body of Christ is God's primary context for change. God uses Christian community to transform his people. CCEF's mission is to equip the church to be this kind of transforming community. We see ourselves as an extension of the local church, and we want to serve and promote its ministry. The good news of the gospel is meant to be preached, taught, and counseled with relevance to individual people. Our goal is to equip Christians to live, love, and counsel.


Statement of faith

We affirm the unique authority of Scripture, and subscribe to the historic creeds of the early church and Reformation (i.e., Apostles' Creed, Nicene Creed, Westminster Confession of Faith, London Baptist Confession, Heidelberg Catechism). And though we are Protestants grounded in the Reformed tradition, we also seek to minister to and with Christians from a range of theological perspectives.

We seek to apply these core commitments of historic orthodoxy in ways that are humble and winsome.

Because God teaches us to see the world the way he sees it, and to see all things as they exist in relationship to him, we are committed to the complete trustworthiness and primacy of the Scriptures.

Because the working of God in human life unfolds historically, we are committed to the narrative perspective provided by redemptive-historical theology, the story line that frames our understanding of systematic theology, practical theology, and church history.

Because God's saving work in Christ Jesus creates a people for his own possession, we are committed to serve the visible church.

Because there is one Body and one Spirit, we are committed to serve Christians of many different denominational associations.

Because God's ways and words are relevant across time, in all places, and to all peoples, we are committed to cultural sensitivity. Because the church is called to move towards the world redemptively, rather than existing in defensive or hostile isolation, we are committed to cultural engagement.

Transparency grade

A

To understand our transparency grade, click here.


Financial efficiency ratings

Sector: Christian Growth

CategoryRatingOverall rankSector rank
Overall efficiency rating382 of 99933 of 75
Fund acquisition rating642 of 100143 of 75
Resource allocation rating268 of 100129 of 75
Asset utilization rating417 of 99934 of 75

Financial ratios

Funding ratiosSector median20192018201720162015
Return on fundraising efforts Return on fundraising efforts =
Fundraising expense /
Total contributions
7%12%12%14%16%18%
Fundraising cost ratio Fundraising cost ratio =
Fundraising expense /
Total revenue
5%4%3%4%4%4%
Contributions reliance Contributions reliance =
Total contributions /
Total revenue
86%30%29%31%27%24%
Fundraising expense ratio Fundraising expense ratio =
Fundraising expense /
Total expenses
5%4%4%4%4%4%
Other revenue reliance Other revenue reliance =
Total other revenue /
Total revenue
14%70%71%69%73%76%
 
Operating ratiosSector median20192018201720162015
Program expense ratio Program expense ratio =
Program services /
Total expenses
81%83%84%84%84%84%
Spending ratio Spending ratio =
Total expenses /
Total revenue
96%89%86%95%99%99%
Program output ratio Program output ratio =
Program services /
Total revenue
75%74%72%80%84%82%
Savings ratio Savings ratio =
Surplus (deficit) /
Total revenue
4%11%14%5%1%1%
Reserve accumulation rate Reserve accumulation rate =
Surplus (deficit) /
Net assets
4%19%27%12%1%4%
General and admin ratio General and admin ratio =
Management and general expense /
Total expenses
13%13%13%11%11%12%
 
Investing ratiosSector median20192018201720162015
Total asset turnover Total asset turnover =
Total expenses /
Total assets
1.031.131.291.601.521.48
Degree of long-term investment Degree of long-term investment =
Total assets /
Total current assets
1.411.621.882.402.552.74
Current asset turnover Current asset turnover =
Total expenses /
Total current assets
1.611.832.423.853.884.06
 
Liquidity ratiosSector median20192018201720162015
Current ratio Current ratio =
Total current assets /
Total current liabilities
11.863.533.161.711.301.34
Current liabilities ratio Current liabilities ratio =
Total current liabilities /
Total current assets
0.070.280.320.580.770.74
Liquid reserve level Liquid reserve level =
(Total current assets -
Total current liabilities) /
(Total expenses / 12)
6.924.703.391.300.720.76
 
Solvency ratiosSector median20192018201720162015
Liabilities ratio Liabilities ratio =
Total liabilities /
Total assets
9%23%25%37%45%45%
Debt ratio Debt ratio =
Debt /
Total assets
0%0%0%0%0%0%
Reserve coverage ratio Reserve coverage ratio =
Net assets /
Total expenses
79%68%59%39%36%37%

Financials

Balance sheet
 
Assets20192018201720162015
Cash$1,689,834$1,170,151$631,453$531,467$423,522
Receivables, inventories, prepaids$105,423$76,265$82,102$138,301$169,822
Short-term investments$224,524$179,969$180,269$175,575$166,198
Other current assets$0$0$0$0$0
Total current assets$2,019,781$1,426,385$893,824$845,343$759,542
Long-term investments$0$0$0$0$0
Fixed assets$1,064,039$1,044,349$973,687$986,644$955,937
Other long-term assets$179,525$212,804$275,210$321,600$367,991
Total long-term assets$1,243,564$1,257,153$1,248,897$1,308,244$1,323,928
Total assets$3,263,345$2,683,538$2,142,721$2,153,587$2,083,470
 
Liabilities20192018201720162015
Payables and accrued expenses$117,576$70,812$148,229$120,617$98,076
Other current liabilities$454,736$379,983$373,877$527,658$466,840
Total current liabilities$572,312$450,795$522,106$648,275$564,916
Debt$0$0$0$0$0
Due to (from) affiliates$0$0$0$0$0
Other long-term liabilities$166,413$212,804$275,209$321,600$367,991
Total long-term liabilities$166,413$212,804$275,209$321,600$367,991
Total liabilities$738,725$663,599$797,315$969,875$932,907
 
Net assets20192018201720162015
Without donor restrictions$2,471,868$1,898,549$1,337,032$983,736$959,802
With donor restrictions$52,752$121,390$8,374$199,976$190,761
Net assets$2,524,620$2,019,939$1,345,406$1,183,712$1,150,563
 
Revenues and expenses
 
Revenue20192018201720162015
Total contributions$1,260,662$1,166,435$1,127,330$878,225$754,465
Program service revenue$2,601,653$2,621,085$2,259,240$2,140,471$2,083,567
Membership dues$0$0$0$0$0
Investment income$26,002$10,110$6,457$7,787($1,326)
Other revenue$275,636$207,776$207,268$268,776$292,760
Total other revenue$2,903,291$2,838,971$2,472,965$2,417,034$2,375,001
Total revenue$4,163,953$4,005,406$3,600,295$3,295,259$3,129,466
 
Expenses20192018201720162015
Program services$3,072,069$2,882,359$2,893,051$2,761,419$2,579,647
Management and general$471,999$431,917$390,782$372,176$370,242
Fundraising$150,041$136,112$153,044$144,074$134,024
Total expenses$3,694,109$3,450,388$3,436,877$3,277,669$3,083,913
 
Change in net assets20192018201720162015
Surplus (deficit)$469,844$555,018$163,418$17,590$45,553
Other changes in net assets$0$0$0$0$0
Total change in net assets$469,844$555,018$163,418$17,590$45,553

Compensation

NameTitleCompensation
Ed WelchSenior Faculty$142,964
Michael R EmletSenior Faculty$130,055
Jayne ClarkActing ED$114,275
Charlotte EastlackDir of Finance$84,439
David PowlisonFormer ED$25,231

Compensation data as of: 12/31/2019


Response from ministry

No response has been provided by this ministry.


The information below was provided to MinistryWatch by the ministry itself. It was last updated 11/8/2021. To update the information below, please email: info@ministrywatch.com


History

The Christian Counseling & Educational Foundation (CCEF) was founded in 1968 and stands in a long tradition of pastoral care that dates back to the 1st century church and the New Testament. Through the centuries there have been high points and low points in the church's understanding and practice of good pastoral care. High points include the early church fathers, the Reformation, the Puritans and Jonathan Edwards. In principle, for the first 1900 years of the church's existence, the Scriptures formed the basis for diagnosing both psychological-spiritual maladies and interpersonal problems. And Scripture offered a consistent basis for addressing people's problems by rooting our lives in the life, death and resurrection of Jesus. So, in many ways, CCEF's ministry is not new, because its theology expresses this heritage of a God-centered understanding of people and a Christ-centered understanding of how God redeems people. But CCEF is doing something new in terms of its application of these time-tested truths to modern problems.

Whether or not the church was doing a good job of pastoral care, for the first 1900 years all Christians agreed that Scripture was the basis for restoring human lives. But a fundamental shift came with the advent of the modern secular psychologies, pioneered by Sigmund Freud in the late 1800's. In a short amount of time, historic biblical categories of creation, fall and redemption were replaced by secular categories of mental health and mental illness.

The main effect of that shift meant that secular psychological thinking excised the personal God from the world he made. In the new theories and psychotherapeutic practices, there was no mention of sin, of God, of the necessity of a Savior, or the promise of eternal life. The solution to our "personal and interpersonal problems" lay within us and counseling involved drawing it out.

Though these were secular theories, they greatly impacted the church. From the turn of the 20th century, a shift took place in pastoral care instruction in seminaries. While many seminaries continued to make the Scriptures primary in the preaching of God's word, they no longer made the Scriptures primary in pastoral care and counseling. This vacuum was filled by a host of alternatives that tended to minimize, change or overshadow the redemptive message of the Scriptures.

Responding to this trend, David Powlison writes in his book Speaking Truth in Love: Counsel in Community :

But as we look more closely at life, it becomes clearer and clearer that Scripture is about counseling: diagnostic categories, causal explanations of behavior and emotion, interpretation of external sufferings and influences, definitions of workable solutions, character of the counselor, goals for the counseling process...These are all matters to which God speaks directly, specifically, and frequently. He calls us to listen attentively, to think hard and well, and to develop our practical theology of conversational ministry.

The Advent of CCEF and Biblical Counseling In response to these trends in the church and pastoral training, a "biblical counseling" movement emerged in the late 1960's. The initial spokesman for this approach to pastoral care and counseling was Jay Adams. In 1968, Jay Adams and John Bettler started the Christian Counseling & Educational Foundation just outside of Philadelphia. For the past four decades, CCEF has been growing and contributing to the biblical counseling movement as that movement has grown in both influence and maturity. For a more detailed history of the biblical counseling movement, see The Biblical Counseling Movement: History and Context by David Powlison.

CCEF's early history was largely prophetic and therefore polemic. The church was challenged to rethink its beliefs about why people struggle and how to help them when they do. CCEF called pastors and seminaries back to the primacy of Scripture as the basis for thoughtful and effective pastoral care and counseling. From the beginning, there was always a concern to define what could legitimately be learned from modern psychology, but Scripture provided the orienting "generalizations": a God-centered view of people and problems and solutions. What was at stake was which source would be primary.

As CCEF entered the 1980's and 90's, it was apparent that the second and third generation of leaders benefited from the strengths of their predecessors as well as learned from their weaknesses. They moved CCEF in a direction of increased sensitivity to human suffering, to the dynamics of motivation, to the centrality of the gospel in the daily life of the believer, the importance of the body of Christ and to a more articulate engagement with secular culture.

As CCEF enters the 21st century, it continues this positive trajectory with a commitment to work out the implications of biblical counseling in many areas of counseling methodology. CCEF continues to emphasize the centrality of the body of Christ as the primary context for care and counseling while recognizing the legitimate place of broader resources within the body of Christ. The relationship between biblical counselors and fellow evangelicals involved in professional, clinical counseling continues to be worked out in the pursuit of cordial relationships in which differences can be constructively discussed. Biblical counseling offers a distinctively Christian understanding of people, problems, influences, suffering, motives, and change processes. These beliefs are continuing to be developed and applied at CCEF.


Program accomplishments


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