two examples that demonstrate this practice are, Stanton L. Jones and Richard E. Butman, Modern Psychotherapies: A Comprehensive Christian Appraisal (Downers Grove: IVP Academic, 1991) and Mark R. McMinn and Clark D. Campbell, Integrative Psychotherapy: Toward a Comprehensive Christian Approach (Downers Grove: IVP Academic, 2007). Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls. In addition, the worldview awareness of Christian psychologists often allows them to detect unbiblical commitments in psychological systems that integrationists sometimes fail to see. Furthermore, with this more general definition of psychology in mind, rich resources of insight regarding human nature may be re-discovered in works like those of the English Puritans, who wrote deeply and biblically about the human condition.23For an introduction to the Puritans in regard to soul-care, see Timothy Keller, Puritan Resources for Biblical Counseling,Journal of Pastoral PracticeIX/3 (1998): 11-44; Richard Baxter,A Christian Directory: The Practical Works of Richard Baxter Volume I(Morgan, PA: Soli Deo Gloria, 2000); J.I. Watson, A Christian Psychology View in Christianity and Psychology: Five Views, Eric L. Johnson, ed., 2nd ed. Writers who promote CP or write from this viewpoint include Dan Allender, Neil Anderson, Larry Crabb, Eric L. Johnson, Diane Langberg, Tremper Longman III, Gary Moon, Leanne Payne, Robert C. Roberts, Siang-Yang Tan, and P.J. Scripture does not teach a sliding-scale of authority which varies depending upon the amount of information revealed on any given topic. She writes, The work of Jesus in this world resulted in redemption. Contrast Langbergs perspective with Psalm 18:2, The LORD is my rock and my fortress and my deliverer, My God, my rock, in whom I take refuge; My shield and the horn of my salvation, my stronghold. Or with Jesus, Come to Me, all who are weary and heavy-laden, and I will give you rest. If the goal of CP is a uniquely biblical psychology based upon historic Christianity, efforts of this nature are confusing and illustrate that the actual developmental work of the movement is often pointed in the wrong direction. Any alteration would soil or muddy the clarity. Then, there is what the writer has dubbed the Conservative Protestant Christian Counseling Orthodoxy The social, cultural, historical, and individual differences between Hebrew herdsmen and Corinthian cosmopolitansand between both of them and contemporary American readerscan hardly be exaggerated. Compare her conclusions with standard theologies and works: Grudem, 442-450; Lambert,Theology, 184-91; Anthony Hoekema,Created In Gods Image(Grand Rapids: Eerdmans, 1986); Millard Erickson,Christian Theology(Grand Rapids: Baker, 1983), 517-536; Jay Adams,A Theology of Christian Counseling(Grand Rapids: Zondervan, 1979), 118-120; Louis Berkhof,Systematic Theology, New Com. Hosted by Life is full of chaos and it can be hard knowing which way to go but Scripture can show us the right path. At best, the Bible has an accessory role, rather than a foundational, functional control over the counseling process.46In the same work, this case is handled from a biblical counseling viewpoint where the Bible does have such a functional control. Grudem writes, the Bible does not support any restriction on the kinds of subjects to which it speaks with absolute authority and truth (94). m~=WWc*oK;>>J>vZ38$e*DCB7"8!w d)@1;vX |=X?=1o^CQE^{]UP;l O:ey]tPW@0(w,z,e;Nc3tpIH "UoVVGP;^N. Personality theory, psychopathology, health, and therapeutic change have replaced biblical anthropology, sin, grace, holiness, and sanctification. However, a Christian psychology will also be critically informed by other relevant sources of psychological truth, particularly its own reflection, research, and practice, but also the psychological work of other traditions (e.g., secular psychology), philosophy, human experience, and the other human sciences. 2nd ed. Biblical truth seemed insufficiently applicable. Christian psychotherapists generally believe that the Bible is insufficient when it comes to exploring and explaining the significant goings on in the human psyche. For example, integrationists repeatedly cite the Bibles failure to offer a personality theory. 3:10), it is clear that the abuse of Christ mentioned in Isaiah 53 is because of our transgressions and our iniquities as He accomplishes redemption, not because He was a victim of senseless abuse. Today, CP does not describe an established Christian system of psychological understanding so much as it represents a loose movement of psychologists, counselors, theologians, and Christian philosophers who seek to develop such a psychology. It applies to all situations of our experience (216). In order to compete with secular studies that are laden with secular worldview assumptions, Christian psychologists endeavor to develop their own body of psychological research from a Christian point of view. Langbergs 3 fold view of the image is a key premise to her approach for understanding and ministering to those who have experienced the trauma of sexual abuse. WebThe Insufficiency of Scripture (For other similar study materials visit www.outpostsite.com) 1 By T. David Gordon1 If someone had asked me a decade ago about the sufficiency of John Frame writes, Theologians who try to play down the importance of Gods authoritywhether to avoid patriarchalism, to promote freedom of human thought and choice, to allow great latitude to science and philosophy, or whateverhave lost something that is central to biblical revelation. Roberts, Outline,Care for the Soul, 135. Though some Christian Psychologists are more open to learning from the modern psychologies. This book is an expanded version of the 2000 Psychology and Christianity: Four Views, edited by Stanton Jones and Eric Johnson. These examples illustrate that there is a spectrum of diversity amongst Christian psychologists. Christian psychologists have been more careful than other Christian thinkers regarding worldview commitments and their impact on psychological conclusions. Christian psychology incorporates both psychological theories and theological approaches to talk therapy by using biblical concepts with psychotherapy practices. 7. For example, Stan Jones and Richard Butman write, Too much of what passes for integration today is anemic theologically or biblically, and tends to be little more than a spiritualized rehashing of mainstream mental health thought. But integrationists do not provide vigorous and perceptive biblical categories both for explaining people and for stemming the psychologizing tide. He is quick to say that the Bible is sufficient for the study of doctrine and for salvation but not about serious counseling topics. 139-40; Frame,The Doctrine of the Word of God(Phillipsburg: P&R, 2010), 145-82, 216. :k Iu?8'>"I4 ?p]`E\A;~{Y? The therapeutic practice often centers on regular conversations between a counselor and a client, known as talk-therapy.. T2. Nate Brooks dives into anthropology and psychology in light of cognitive behavioral therapy. Gods Word is. So integrationists diligently exegete psychology for relevant and needed truth. Christian Psychology (CP) is a unique form of psychology which seeks to develop a distinctly Christian model for understanding the human condition. P.J. Christian psychologists affirm a form of the sufficiency of Scripture, but explain this doctrine in such a way as to actually view the Scriptures as insufficient for soul care. 31 They hold to the primacy of Scripture, but deny it in many of their works by reading into Scripture certain psychological terms, concepts and theories. The doctrine of the sufficiency of Scripture is in danger of being eclipsed. This is a significant assertion.28John Frame writes, Theologians who try to play down the importance of Gods authoritywhether to avoid patriarchalism, to promote freedom of human thought and choice, to allow great latitude to science and philosophy, or whateverhave lost something that is central to biblical revelation. uYTCQP_8TV,Z?U : )xPHH HzmZ4%}(k&w-n0BP; ) (4~oIjCm%d /oPoR*GEE (Downers Grove: IVP Academic, 2010). (Downers Grove: IVP Academic, 2012); Gary W. Moon and David G. Benner, Spiritual Direction and the Care of Souls (Downers Grove: IVP, 2004); Leanne Payne, The Healing Presence (Grand Rapids: Baker, 1995); Robert C. Roberts, Spiritual Emotions: A Psychology of Christian Virtues (Grand Rapids: Eerdmans, 2007); Robert C. Roberts, Outline of Pauline Psychotherapy in Care for the Soul, Mark R. McMinn and Timothy R. Phillips, eds. Compare her conclusions with standard theologies and works: Grudem, 442-450; Lambert,Theology, 184-91; Anthony Hoekema,Created In Gods Image(Grand Rapids: Eerdmans, 1986); Millard Erickson,Christian Theology(Grand Rapids: Baker, 1983), 517-536; Jay Adams,A Theology of Christian Counseling(Grand Rapids: Zondervan, 1979), 118-120; Louis Berkhof,Systematic Theology, New Com. Finally, Christian psychology is to be commended for its desire to be a distinctly Christian witness in a secular psychological environment. 11:28-30). John MacArthur says that Because scripture is true, it is righteous altogether. Of course, even at a level of generality, biblical control beliefs are helpful. (Downers Grove: IVP Academic, 2001); Robert C. Roberts and P.J. It changes his simple mind and helps him to learn discernment. On the surface such theories are speculative, prone to intellectual fashion, and prejudiced by their hostility to what is true and significant about people. While the Scriptures are clear that a relationship with God through the Person of Christ is a persons source of hope, strength, encouragement and stability in the day of trouble, Langberg notes that the clients relationship with God needs to be explored to see whether or not that can contribute to his stability at this time.47Langberg,Five Approaches, 122. (Downers Grove: IVP Academic, 2010), 101-28. In a third text, Galatians 4:3-9, he confuses the Galatian heresy of the Judaizers with what he calls the law of linearity (35-36). The case presented in this work is hypothetical, but still help for demonstrating how various Christian approaches to counseling flesh out in actual counseling practice. But where does it come from? In his book,The Pressures Off, Crabb confuses justification with sanctification in his interpretation of two key passages: Romans 7:6 and Hebrews 7:18-19 (27). Christian psychologists prefer to do their own research based on a distinctly Christian psychology and methodology, while integrationists believe that much of secular psychology can be redeemed for Christian counseling purposes.19Ibid., 134. Finally, Christian psychology suffers from weaknesses in actual counseling practice. Grudem writes, all the words in Scripture are Gods words in such a way that to disbelieve or disobey any word of Scripture is to disbelieve or disobey God.30Grudem, 73. he Bible is the standard by which God will judge every person. Roberts explains: Christian psychology starts with the ideas and practices already established by centuries of Christian tradition, and it develops psychological concepts and practices from these with a minimum of reference to or influence from the psychologies of the twentieth century.16Roberts, Outline,Care for the Soul, 135. Stephen Evans, as quoted by Johnson,5 Views. This perspective may help people to recognize how the Scriptures speak insightfully and powerfully regarding human nature, though it does not sound like a modern-day psychology textbook. (Downers Grove: IVP Academic, 2012), 157-83. SeeEdification3.1 (2009) andEdification6.2 (2012). Roberts and Watsons explanation of the Sermon on the Mount amounts to a surface-level inspection of healthy traits for well-being, rather than a serious exposition of the text.35Roberts & Watson,Five Views, 158-64. The Bible is always and finally authoritative, even when it reveals less content or seems less relevant on any given subject. Johnson traces the emergence of the modern Christian psychology movement initially to the writings of Christian philosophers Soren Kierkegaard, and later to C. Stephen Evans.6Eric L. Johnson,Foundations for Soul Care: A Christian Psychology Proposal(Downers Grove: IVP Academic, 2007), 10; Johnson,Five Views, 36. Not only do Christian psychologists struggle in areas regarding the Bible, the movement provokes concern in regard to the ecumenical emphasis it articulates. 3 It also helps individuals in enhancing positive traits and feeling a sense of purpose in life. In the same work, this case is handled from a biblical counseling viewpoint where the Bible does have such a functional control. Despite what early psychologists, like Freud, and anti-psychology Christians believe, psychology and spirituality are complimentary, not antithetical. He again confuses justification with sanctification in application of this text to what he calls modern Judaizers (55-7). (Downers Grove: IVP Academic, 2010), 185.
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