Ketcham 1 Hannah Ketcham Dr.

Garvelink CO 102 October 28, 2009 A Return to the Scriptures The world around us is broken and hurting, made of a people upon whose lives the effect of the Fall is clearly visible. Its extent is no respecter of gender, race, or age, for it leaves no man, woman, or child is left untouched. With such a surrounding reality it is little wonder that the U.S. Bureau of Labor Statistics show a [f]aster-than-average employment growth is expected for psychologist. There is a need, and psychologists and counselors alike are aware of the call for action that goes forth. Running through their midst is a passion to reach these people with hope and healing. Out of a heart of compassion and mercy, their eyes have been opened to a world of need. Our God is a God of compassion, a God of hope, and a God of healing. It then follows that those who call themselves by His name would be a people driven by His character, called as ambassadors for His kingdom, and workers for His cause. While there is unity in the realization confronting counselors and the desire to reach out to it, there remains much division over how to do so. The greatest division lies over the degree to which Christians should submit, join, or at least learn from secular psychology. Unfortunately, extremes have been the norm, and in the process both sides seem to have lost sight of psychologys original biblical meaning and intent. Secular psychology has been made compatible with the Gospel of Christ, deemed essential to the faith, and viewed as an authoritative source of truth equal to that of Scripture. Psychology practiced as such must be rejected by

Ketcham 2 Christian counselors who must uphold the Scriptures as the superior, sufficient, and authoritative truth from which they offer hope and healing to the world around them. The synchronizing of secular psychology and Christianity is built upon an understanding that the two are compatible; yet, the fundamental beliefs of Christianity and psychology are in opposition. Steve Viars, a leading figure within nouthetic counseling, believes Freudian psychology is founded upon a system in which determinism rules, liberating humanity from the responsibility of their actions. An overly strict standard of morality which is in conflict with inner desires is then the cause of humanitys predicament. The solution is simply to weaken the governing presence until no conflict remains. Viars continues with Skinnerian psychology, which views man as a blank slate having no moral persuasion one way or the other. As such, men are simply the outcome of shaping influences surrounding them, and nothing more than mere conditioned animals. The solution is simple: restructure the environment which man responds to. Lastly, Viars shares of yet another secular psychology which believes in the intrinsic goodness of man, as well as the potential within to know and to do right. All one must do is access it. With over 250 psychotherapies, the previously mentioned psychological philosophies are only the roots (Viars). Determinism and human responsibility are not compatible. The intrinsic goodness of man and a fallen nature cannot coincide. Blank slates and the sinful inclination of man are contradictions. The proposed solutions of psychology are temporary remedies, external fixes, and ultimately a false salvation. Solutions such as the destruction of the conscience, a boost of self esteem, or the shifting of blame, stand in difference to the scriptures. In fact, scripture identifies these things as problems contributing to our condition rather than remedies by

Ketcham 3 which we will find healing. William Kirk Kilpatrick, Associate Professor of Educational Psychology at Boston College, sums it up best when he says [i]f you seriously hold to one set of values, you will logically have to reject the other (Qtd. in Bulkley 182). Let it then be the Word of God upon which our counseling is founded, and upon which we discern truth from error. Because all truth is indeed Gods truth, psychology is credited to holding a place in Christian counseling; yet, such a stance often neglects to recognize scripture as the ultimate truth by which all other philosophy is to be determined true or not. Too often, the mantra mentioned above is the justification for the careless acceptance of a psychological philosophy that has not been carefully examined by Gods Word. Dick T. Cole, a psychology professor at Trinity Christian College, makes a sobering observation when he points out how psychology is now the body of knowledge against which scripture is evaluated (211). The Word of God being treated as a subjective body of knowledge only adhered to so long as it is in agreement with psychology? This is a tragedy, an abandoning of post by Christian counselors. It should not be so, for as Cole remarks, the Bible does not contain the truth; it is the truth (211). Therefore, it must be upheld as such and all else must be analyzed according to its standard. This is not to say that scripture is an exclusive source of truth, and that no truth is to be found outside of its revelation. All truth is indeed Gods truth. The conflict over the equality of secular psychology with that of scripture is based upon the primacy of Scripture rather than in its absolute exclusivity (Beck, 80). It is a matter of supremacy, and we would do well to examine our practice and see if the Word of God is indeed the source from which all else is determined as being truth or heresy.

Ketcham 4 The belief that Scripture cannot adequately address certain issues of life, and thus must be aided by secular psychology so as to be completed in what it is lacking, is unfortunately a direct attack on the sufficiency of the Word of God. Both Christian psychologist and counselors would agree that Scripture is sufficient, but the extent to which that sufficiency reaches is the issue of debate and difference. Too often, scriptures sufficiency is cut short, and its power and influence limited to a spiritual realm alone. Anything outside of that which is perceived as a spiritual matter is then left outside of scriptures sufficiency and ability to handle. Im afraid this perception of scriptures inability to address the issues of today is partly due to a faulty understanding of what mans essential problem is. If we understand it to be of a spiritual nature, an issue of the heart, then to that same degree we will uphold the scriptures as the sufficient source from which we are to address lifes problems. We will then agree with Dr. John MacArthur when he says, Outside of the Word and the Spirit there are no solutions to any of the problems of the human soul (Qtd. in Anderson 78). On the other hand, if we understand the core of lifes problems to be a result of a chemical disorder, environmental surrounding, or what Susie did to Jon in the 5th grade, then we will find ourselves looking in the Scriptures for the solution to the labels. Our conclusion will eventually rest in believing the Bible doesnt address something just because we dont see a rote answer or quick fix lying immediately at hand (Powlison 43). This is not to say such factors should not be observed, yet it is to say they are not the core of the problem. For those who look to the scriptures as sufficient, it is because they have looked beyond a psychological label to the heart condition that needs addressed. Those who cannot see beyond a psychological problem to the spiritual condition will continue to search the scriptures for

Ketcham 5 terms such as eating disorder, manic depression, bi-polar and never find anything. Craig Lofthus, the director of The Fathers Ranch Ministries, says if a person truly subscribes to the sufficiency of the Word of God, then they will abandon any other channels that adds to that. To hold to a limited sufficiency is really to hold to no sufficiency at all; for the Word of God claims complete and comprehensive sufficiency for all of life. The use of biblical terminology to label sin or the effects of sin is seldom employed within counseling today; yet, it is a necessity if we are to establish the most essential need that permeates humanity. Christ himself claimed in Matthew 9:8 "It is not those who are healthy who need a physician, but those who are sick. He came to heal the sick, but if counselees do not know that they are sick and if they do not know they are in need of healing then they will not know that they are in need of a Savior. The use of psychological labels is one thing that can present difficulty when establishing the need of a Savior. When our condition is summarized as a disorder or as a disease that we contract, rather than a heart condition fostered within us, it is particularly hard to grasp. Many psychological labels rightly specify and summarize certain behaviors, yet they can quickly become a scapegoat for abdicated responsibility and a lack of action on the counselees part. Herbert Fingarette makes an observation that supports the concept of abdicated responsibility when he writes Alcoholism is a specific disease to which some people are vulnerable. Those who are vulnerable develop the disease if they take up drinkingthose afflicted by the disease inevitable progress to uncontrolled drinking (Qtd. in Bulkley 110). Equating our problem with nothing more than a behavioral problem, labels can shift our focus away from the heart condition and blind us from the need therein. Apart from a recognition of the condition of our heart, we cannot

Ketcham 6 understand a need for a Savior. Recognition of sin is not to be an end in and of itself; rather, let recognition be upheld so long as it is a means through which we are led to the Gospel. One thing gives us reason to counsel and that is the gospel of Christ. Apart from it we posses a diagnosis, but lack a solution. We hold a recognition of a great need, but no hope of it ever being met. Counseling is then reduced to an attempt to make life as comfortable as possible while the condition slowly takes of life. This is exactly what secular psychologist are restrained to. At its heart counseling is an evangelistic mission; because we understand that apart from salvation there is no concept of true deliverance from the sinful condition of humanity. Robert C. Roberts, professor of philosophy and psychological studies at Wheaton College, points out that sin is a condition for which there is no cure by merely human effort[s]in is by definition a condition from which one must be rescued by God. The central story of Christianity is about that rescue operation (20). Left to themselves counselors remain confined to patching up broken men, instead of being the instruments through which a message of complete newness of life through rebirth is extended and the hope of redemption is offered. The gospel has already had flesh put on it, for Christ entered our humanity, walked among us, served us and eventually gave of himself in the ultimate expression of love and grace. This is then what we are called to embody to our counselees as we enter into their struggles: walking along side of them and serving them sacrificially. Simply by living the gospel we then flesh out the hope it brings, projecting a vision of life apart from slavery to sin, and thus making the possibility of healing come alive in a tangible way for them. The gospel

Ketcham 7 doesnt seek to manipulate outward behaviors; rather, it goes much deeper by actually replacing and reforming the heart behind it. Redefining the common definition of change, as well as the approach to attaining it, Christian counselors provide hope for counselees. The two are intertwined, complimenting one another; the pursuit of change being fueled in part by the presence of hope and hope itself running off the vision of life overturned by change. Christian counselors buy into the psychological understanding that change is little more than behavioral reform. So we strive to bring our behavior under control, till at least it and life are once again manageable. Yet even this state is unstable, and we never know when the loose ends will unravel to leave us in the same place from which we came. Change is then outward, partial, and never absolute. This sort of change only breeds a wishful hope, one that is filled with doubt and uncertainty. Nicole held to such an idea of change when she sought out treatment for her struggle with self-harm. She simply wanted freedom from the behavior. At the end of her stay she was overwhelmed with the change that had occurred, for it had shattered all expectation she had held. With great joy she recounts how the change she desired behaviorally did occur. But beyond that there was a change in her heart and soul through a restored relationship with Christ. For Nicole, change had been redefined from outward, to inward. It was understood that true change of behavior was the result of newness of life within the heart, born of salvation. Wayne Mack points out an intimate relationship with Him [Christ] is essential to true hope (Qtd. in MacArthur 122). An understanding of this completely changes the manner in which we pursue change from being one targeted at behavior modification to targeting peoples hearts with the gospel of Christ. Change is an occurrence of reformation beginning within

Ketcham 8 the heart and then spilling into behavior. This gives hope. A real hope comprised of change that is both lasting as well as sure. This change is not because of the heart in which it resides but because of the gospel in which it abides. Followers of Christ, let us forsake the practice and ideology of psychology as a religion equal to or compatible to the gospel and return to the Word of God, upholding it in practice as sufficient, superior, and authoritative. Im afraid today we have become lost in petty arguments: Christianity vs. integration, Christianity vs. Christian psychology, Christianity vs. secular psychology, or Christianity vs. you-name-it. May I suggest that we have lost sight of our goal long buried in a squabble over terminology, what I think you mean, and what you meant to say? We have become lost till we no longer see the gospel of Christ, and thus it is never preached, and then it is never heart, and thus a people is left unreached. When we loose sight of the Gospel of Christ we loose our ability to approach a world in need and full of a broken people. May our vision then be renewed till our goal is once again the glory if our Lord, and our practice of His Word that we might offer the hope of new life to those around us.

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Bibliography Anderson, Neil T., D. Min.,Terry E. Zuehlke, Ph.D., and Julianne S. Zuehlke, M.S. Christ Centered Therapy: The Practical Integration of Theology and Psychology. Grand Rapids, Mich: Zondervan, 2000. One minute the author admits that scripture is not enough to counsel with, only to on the same page affirm the adequacy of scripture. This shows me a key conditioning factor to scriptures adequacy: it is not its adequacy in and of itself, but rather the extent of that adequacy that is called into question. There are some really good quotes in here by John MacArthur that support my thesis, although they are not looked on favorably by the author.

Beck, James R., Sola Sceriptura: Then and Now. Psychology & Christianity Integration: Seminal Works that Shaped the Movement. Eds. Daryl H. Stevenson, Brian E. Eck, and Peter C. Hill. Batavia, Ill: Christian Association for Psychological Studies, 2007. This Chapter holds a number of different portions that help me to better verbalize my point on the need to determine all ideology as truth based upon what the scripture says is true. I also find here different theologians arguments that help me to understand the thought that while Scripture is indeed true, it is not the only thing which is true. This article helps me also understand how both of these concepts can be true at the same time.

Ketcham 10 Bulkley Ph.D, Ed. Why Christians Cant Trust Psychology. Eugene: Harvest House Publishers, 1993. I found a couple of quotes from two men who are in the field of psychology that support some of my points. These points include the opposition of religion and psychology, the danger in trying to make the two join, and the making of psychology as a religion. This book will be one of my greatest sources when trying to define biblical counseling. It will also be most influential in helping me point out conflicts between secular psychology and Christianity.

Bureau of Labor Statistics, U.S. Department of Labor. Occupational Outlook Handbook, 2008-09 Edition.Web. 12 Oct. 2009. http://data.bls.gov/cgibin/print.pl/oco/ocos056.htm. This web pages contains a sentence that points out how psychology is estimated to be fastest growing occupation currently. I can use this in my attempt to point out the desperate state our world is in today. I believe the condition of our world is in some ways reflected by this fact and thus it will be beneficial in proving my point.

Cole, Dick T. Against the Integration of Psychology and Christianity: A Bold Proposal for an Alternative Paradigm. Journal of Psychology and Christianity 17 (1998) 210-219.

Ketcham 11 I find a small section of this article helpful for the defining of the integrationists claim that All truth is Gods truth. It goes on to clearly define scripture as truth and to show you how so. He gives a well-put and sound alternative to integration, yet it does not remove the Christian from the world of psychology, rather it sets the guidelines. This will be helpful as I make the point that Christians are not to forsake psychology but rather to reform it. Lofthus, Craig. Telephone interview. 8 October 2009. Lofthus holds a stance that holds biblical counseling very highly and completely rejects psychology. I think he is very biblical in his approach, and his counseling ministry should be held in highest regard. He offers some practical examples of biblical counseling in action. He has a number of real stories from which I can easily draw when the time comes to show that biblical counseling is not a theory and it really works practically. The interview also included some helpful insight on the role of scripture and how it must be viewed and used in the practice of counseling.

MacArthur, John, Wayne A. Mack, and Masters College Faculty. Counseling: How to Counsel Biblically. The John MacArthur Pastors Library. Nashville: Thomas Nelson, 2005. Print. This book is helpful in understanding biblical counseling. It is broken up into four sections that cover The Historical Background of Biblical Counseling, The Theological Foundations of Biblical Counseling, The Practice of

Ketcham 12 Biblical Counseling, and The Ministry of Biblical Counseling. There is a very interesting FAQ section in the back. A whole chapter on the role of hope in biblical counseling is presented.

Powlision, David. Is the Adonis Complex in Your Bible. The Journal of Biblical Counsleing 22.2 (2004): 42-58. Print. Powlison almost mockingly ask the question of how do you biblically deal with the new problems of today, when none of them were around in the Bible times. This article also contains a case study. The author takes time to point out the deeper issues that lie behind the specific behavioral problem at hand.

Roberts, Robert C. Psychobabble. Christianity Today. 16 May 1994: 18-20+. Helpful differences set forth between Psychology and Christianity. I could make a point from this article how easily it is to be deceived and the need to think critically when integrating. I find an antithesis to the idea that addressing people over SIN is judgmental.

Viars, Dr. Steve, Comparison of Counseling Philosophies. National Association of Nouthetic Counselors. Lecture on cd. This lecture very clearly lays out the differences between Freud, Skinner, and Rogers and their varying psychological philosophies. It then contrasts these to a biblical counseling philosophy. This will be VERY helpful to

Ketcham 13 defend my point that psychologys roots and methods are not always biblical. The lecture summarizes in a very precise fashion the make-up of different psychological practices.

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