CONFIDENT TO COUNSEL

Matt Waymeyer Pastoral Resident, Grace Community Church

I.

Introduction A. What is Christian counseling? 1. Christian counseling is the process in which one believer (the counselor) verbally communicates with another believer (the counselee) with the intent of helping him or her overcome spiritual problems and live a more godly life.

B.

Is Scripture sufficient for Christian counseling? 1. Many deny that Scripture alone is sufficient for effective Christian counseling and insist that the truths of Gods Word must therefore be supplemented by information found outside of the Bible. a. While the Bible provides us with lifes most important and ultimate answers as well as the starting point for knowledge of the human condition, it is not an all-sufficient guide for the discipline of counseling (Jones and Butman, Modern Psychotherapies, 27). We can and must draw from other nonbiblical sources if we want to understand human beings more completely and intervene to bring about maximum change through counseling (Collins, Psychology and Theology: Prospects for Integration, 35). If we would adopt the biblical approach, then, we too must integrate psychology and Christianity (Kirwan, Biblical Concepts for Christian Counseling, 34-35).

b.

c.

2.

Others affirm that Scripture alone is sufficient for Christian counseling, i.e., the truths and principles found in Gods Word are all that is necessary to effectively counsel believers unto godliness. a. In the pages of Scripture are stowed every principle [counselors] might ever need to perform their tasks (Adams, How to Help People Change, 31). The Bible is Gods fully furnished medicine cabinet; it contains the remedy for all the spiritual problems we face in life (Mack, Providing Instruction through Biblical Counseling, 264).

b.

As one seeks to counsel believers unto godliness, the truths found in the pages of Scripture are either sufficient for the task, or they are insufficient for the task and must therefore be supplemented with extra-biblical information.

II.

The Biblical Basis for Scriptures Sufficiency: 2 Timothy 3:16-17 A. An Examination of 2 Timothy 3:16-17 All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; that the man of God may be adequate, equipped for every good work (NASB). In this passage, the apostle Paul sets forth three characteristics of Scripture in order that the man of God might have a proper confidence in Gods Word as the means to fulfill his ministry:

1.

The Source of Scripture (16a) a. b. All Scripture: inspired by God: refers to the written revelation of God literally means God-breathed or that which was breathed out by God

In describing Scripture as God-breathed, Paul indicates that Scripture finds its origin or source in God Himself (i.e., it truly is the Word of God).

2.

The Suitability of Scripture (16b) a. profitable: indicates that Scripture is useful or profitable for at least four purposes: the impartation of spiritual truth the exposure and conviction of sin and error the restoration of one whos fallen spiritually the cultivation of righteousness conformity to Gods will in purpose, thought and action

i. ii. iii. iv.

teaching: reproof: correction: training:

righteousness:

In summary, Paul writes that Scripture is useful for formally or informally imparting spiritual truth to the flock (teaching), for rebuking (in such a way that actually convinces) those who have fallen into sin or doctrinal error (reproof), for restoring to an upright position those who have fallen spiritually by setting them back on the right path (correction), and for training the believers to live, think, and purpose in their hearts in such a comprehensively godly manner, that they are wholly pleasing to God in all that they are and do (training in righteousness).

3.

The Sufficiency of Scripture (17) a. b. that: the man of God: introduces the result of Scriptures usefulness refers to Timothy, specifically in reference to his role as a spokesman for God (cf. 1 Tim 6:11) means complete, capable, proficient

c.

adequate:

This adjective is defined by various lexicons and commentators in the following ways: qualified, completely equipped, exactly fitted, having all that is necessary, having all that is needed, fit for a task, ready at every point, able to meet all demands, and capable of meeting all demands. d. equipped: means completely furnished

This word was used in the papyri to refer to a machine that was sold in good condition, being capable of performing the service expected of it (Spicq, TLNT, 2:19). Here in verse 17 Paul assures Timothy that he, the man of God, is capable of performing the service expected of him. He is perfectly equipped and thoroughly prepared, for Scripture has made him fully and sufficiently qualified for every good work. e. every good work: refers to the work of Timothy as a shepherd of Gods people, specifically those works set forth in the previous verse (i.e., teaching, reproof, correction, and training in righteousness)

The result of Scriptures usefulness, then, is that Timothy has all that is necessary for his ministry and is therefore able to meet all the demands placed on him as a man of God. As he seeks to instruct, rebuke, restore, and train the people to walk in righteousness, Timothy is furnished with all he needs to carry out his responsibilities; there will be no task required of him for which he is inadequately equipped. Scripture is indeed sufficient for the ministry of the man of God.

B.

The Implications of 2 Timothy 3:16-17 1. Regardless of the nature of the spiritual problem that an individual in the church may face, todays biblical counselor (like Timothy) can have confidence that Scripture has sufficiently equipped him to counsel that individual in such a way that the problem can be resolved. Consider the possibilities: a. If the problem stems from ignorance of some kind, Scripture is useful for teaching the counselee the truths that must form the foundation of the way he thinks and lives before God.

b.

If the problem is a sin (or sins) of which the counselee is unaware, Scripture is useful for exposing these sins and convincing him of his guilt and need for change. If the problem is that the counselee finds himself caught in a sin (or sins) from which he is struggling to free himself, Scripture is useful for restoring such a one to the path or disposition of heart that is pleasing to the Lord. If the problem consists of sinful desires, thoughts, or behavior which have become habits in the life of the counselee, Scripture is useful for reversing these patterns by training him to walk in righteousness. The only problems for which Scripture is not sufficient are those which neither consist of nor stem from a failure to live in a way that pleases the Lord (e.g., the problem of how to fix ones computer), and these are simply not the concern of Christian counseling.

c.

d.

2.

Because there is no spiritual problem that cannot be effectively remedied by one or more of the ministries of the Word referred to in 2 Timothy 3:16 (i.e., teaching, reproof, correction, and training in righteousness), biblical counselors will never find themselves lacking the resources to effectively counsel Gods people unto godliness. a. Therefore, as Adams writes, there is no counseling situation for which the man of God is not adequately equipped by the Scriptures (Adams, The Christian Counselors Manual, 97). In other words, the Christian counselor will never find himself in the position of needing to consult the findings of psychology because Gods Word is somehow lacking, for Scripture is indeed sufficient!

b.

III.

Responses to Common Objections to Scriptures Sufficiency Despite the clarity of Pauls teaching in 2 Timothy 3:16-17, many objections have been raised against the sufficiency of Scripture. Six of the most common objections will be considered below. A. Objection #1: The Argument from 2+2=4 1. Articulated: How can the Bible be considered sufficient when we need and use so much information contained beyond its pages?

a.

Note that while inspired (God-breathed), Scripture is not declared to be the only and all-sufficient source for every word ever needed anytime by anyone for any purpose related to human need; rather, it is called useful. In other words, we do not look to Scripture for guidance for plumbing; nor should we for distinguishing schizophrenia from a character disorder (Jones and Butman, Modern Psychotherapies, 26).

b.

Physicians do not expect to find the treatment for a case of tuberculosis contained within the pages of the Holy Scriptures. . . . Geologists do not expect to find there a description of the sand containing oil reserves. Similarly, one would hardly expect to find material related to the field of psychology within the Scriptures, except where they directly illustrate or discuss a particular aspect of human behavior (Meier, Minirth, and Wichern, Introduction to Psychology and Counseling, 16). I know it sounds unscriptural to say that some individuals need more than the church can offerbut if my car needs the transmission replaced, do I expect the church to do it? Or if I break my leg, do I consult my pastor about it? For some reason, when it comes to emotional needs, we think the church should be able to meet them all. It cant, and it isnt supposed to (Carlson, Exposing the Myth that Christians Should Not Have Emotional Problems, 30, 33). The Bibles own claims to sufficiency (for example, 2 Tim. 3:16-17) are sometimes interpreted to mean that reliance on wisdom from extrabiblical sources is forbidden. Yet few if any Christians live consistently with this interpretation. All of us use the products of science and technology, take advantage of the discoveries of medical research, consult lawyers and accountants for advice, and watch news broadcasts on television. Do these activities run counter to the thrust of scriptural teaching? Not really. Rather than avoiding the use of extra-biblical sources of insights, we need to evaluate the information they provide within the framework of a Christian understanding of truth and life (Faw, Psychology in Christian Perspective, 18). Because Scripture lacks sufficient information in fields such as medicine, law, accounting, and plumbing, it should not be considered sufficient in the field of counseling. Therefore, just as it is valid for a believer to consult doctors, lawyers, accountants, and plumbers to supplement his knowledge in these fields, it should likewise be considered acceptable for a believer to consult the findings of secular psychologists to supplement the teaching of Scripture as he seeks to counsel a fellow believer.

c.

d.

2.

Considered:

This objection fails to recognize that while the Bible was never intended to be a textbook for non-spiritual disciplines (such as math or physics), it does claim to be sufficient for the sanctification of the believer.

a.

True, the Scriptures do not contain everything. They are not a textbook for electrical engineering, shipbuilding (unless you are building an ark), aeronautics, or a hundred and one other disciplines. But they are entirely adequate as the textbook for living, and for changing our living to conform to Gods requirements (Adams, How to Help People Change, 5).

b.

Certainly, Scripture does not claim to be a thorough textbook on medicine, or physics, or any of the sciences. But psychology differs from these in two important regards. First, psychology is not a true science. . . . Second, and most significant, psychology, unlike medicine and physics, deals with matters that are fundamentally spiritual. . . . And Scripture certainly does claim absolute sufficiency in addressing those needs . . . (MacArthur, Frequently Asked Questions, 368). A Parable on Sufficiency One afternoon an author takes a seat behind a table at the local bookstore to promote his newly released, Everything You Need to Know to Fix Your Car. So, a customer inquires skeptically as he approaches the table, you claim this book is everything I need to know? Yes sir, the author beams. It contains everything you need to know about fixing cars. If you purchase this book, you will need no other. It is absolutely sufficient. Sufficient? the customer retorts. Well how is this book going to help me if my plumbing backs up? Well I must admit that my book is not able to offer assistance in the area of plumbing, but when it comes to Then how can you say it's sufficient? the customer interrupts. It doesnt include everything I need to know, does it?! Well sir, it actually does contain everything you need to know about fixin And take cooking, he interrupts again. How will this book help my wife improve her cooking? And how will this book help my son with his physics homework? Or my daughter with deciding whom to marry? But sir, if you notice by the title, my book only claims to Sufficient?!?! the customer interrupts in disgust as he turns to leave. Your book isnt sufficient at all!

B.

Objection #2: The Argument from General Revelation 1. Articulated: Doesnt the sufficiency of Scripture deny general revelation its legitimate role? After all, all truth is Gods truth.

a.

All truth is certainly Gods truth. The doctrine of general revelation provides warrant for going beyond the propositional revelation of Scripture into the secular world of scientific study expecting to find true and useable concepts (Crabb, Effective Biblical Counseling, 36). The evangelical church has a great opportunity to combine the special revelation of God's Word with the general revelation studied by the psychological sciences and professions. The end result of this integration can be a broader (and deeper) view of human life (Narramore, Perspectives on Integration, 17).

b.

c.

In an explanation of how he would counsel a friend struggling with depression, anxiety, frustration, and loneliness, Collins writes, My knowledge of special revelationthe Biblewould have been combined with my knowledge of general revelationwhat God has taught me about his world through my study of psychology, physiology, counseling, rehabilitation, and other fields (Collins, An Integration View, 117). Non-Christian bias has influenced the content and practice of modern psychology, but it is also the case that God has revealed so much about the brain, learning, human development, motivation, social influences, forms of abnormality, and even helpful counseling practices through the labors of secular psychologists (Johnson, Lord of Psychology, 24). Just as the rain falls on the just and the unjust, so too does truth, by the process that theologians call Gods common grace. Romans 1 speaks of God even revealing central truths about his nature to unbelievers (v. 19). . . . If we understand Gods counsel to be truth, we will be committed to pursuing truth wherever we find it. And we sometimes find it in the careful and insightful writings of unbelievers (Jones and Butman, Modern Psychotherapies, 27-28). To summarize, because God has made Himself known through two channels special revelation (the propositional truth recorded in Scripture) and general revelation (the non-propositional truth deposited by God in the created order of things)man has a mandate from his Creator to investigate and discover truths through means such as psychological research, the findings of which should be accepted as having their origin in God. Scripture alone, then, is not sufficient, but rather, as Coe states, Only when all forms of revelation are taken together can we speak of the sufficiency of revelation (Coe, Revelation Above and Below the Sun, 8). Thus, all truth is Gods truth and should be embraced as such whether it be found in Scripture (special revelation) or in psychological research (general revelation).

d.

e.

2.

Considered:

It is simply not legitimate to classify the findings of psychological research as general revelation. This is obvious from a brief look at various aspects of general revelation.

a.

The Content of General Revelation The content of general revelation is limited to information about God Himself (such as His glory in Ps 19:1, His eternal power and divine nature in Rom 1:20, and His goodness in Acts 14:17). i. Any efforts to widen the scope of general revelation to include information or theories about aspects of creation, man, or anything else besides God do not have support from the Bible (Thomas, General Revelation, 9).

b.

The Audience of General Revelation General revelation consists of that which is universally made known to all people in all places at all times (Acts 14:16-17; Rom 1:19-20; Ps 19:1-6).

c.

The Manner of General Revelation General revelation is continuously revealed (Ps 19:1-2).

d.

The Means of General Revelation Revelation is that which God reveals, not that which man discovers by his own investigation.

e.

The Reception of General Revelation The unregenerate mans response to general revelation is to suppress the truth, not embrace it (Rom 1:18).

f.

The Result of General Revelation The ultimate effect of general revelation is that it renders the unregenerate man without excuse for his rejection of God (Rom 1:20). A Summary Comparison of General Revelation and Psychological Research Category 1. Content 2. Audience 3. Manner 4. Means 5. Reception 6. Result General Revelation information about God universal continuous divine revelation truth is suppressed unbeliever without excuse Psychological Research information about man particular sporadic human discovery truth is embraced unbeliever enlightened

[I]nformation and discoveries originating in secular fields do not belong in the category of Gods revealed truth. They therefore have no basis for a ranking alongside Gods special revelation. They may appear to be beneficial to one or another generation and thereby earn at least temporarily the designation of truth, but they must always be tentative because they lack the certitude and authority of Gods revealed truth. They are not on a plane with the body of truth in the Bible and are therefore unworthy of being integrated with it (Thomas, General Revelation, 14-15). According to Bookman, the problems that result from labeling psychology as general revelation are serious. To assign human discoveries to the category of general revelation, he writes, is to lend Gods name to a persons ideas. Thus, when that which man has discovered is categorized as revelation from God, it is by definition true and authoritative and must not be questioned, but rather embraced and obeyed. The result is that the findings of psychological research

not only possess a falsely perceived validity, but they also lack any genuine accountability, for to question them is to question the very revelation of God (Bookman, The Scriptures and Biblical Counseling, 74).

C.

Objection #3: The Argument from the Depth of Mans Heart 1. Articulated: Scripture is simply unable to deal effectively with the deepseated problems of the heart.

a.

[Counselors] should be trained to recognize problems that require the expertise of others besides themselves, and should be willing to refer their counselees, when necessary, to physicians or psychiatrists. . . . Patients who have deep-seated problems, in fact, can most effectively be healed through the combined efforts of a therapeutic team, consisting, perhaps, of a psychologist, a social worker, a physician, and a psychiatrist (Hoekema, Created in Gods Image, 225). When a counselee is experiencing certain deep-seated problems, he or she is in need of more than counsel from the Bible, for such counsel lacks the ability to effectively address the issues that lie at the core of these kinds of struggles. For example, who would be so naive as to believe that Scripture is sufficient to counsel those who struggle with pedophilia or intense and unexplainable bouts of sadness? These kinds of problems require the expertise of others besides biblical counselor, for Scripture alone is simply inadequate to deal with the deeper and more complex issues of the heart.

2.

Considered: a.

This objection cannot be sustained for at least two reasons.

It fails to recognize the comprehensive nature of the righteousness in which Scripture is able to train believers according to 2 Timothy 3:16. i. Righteousness does not merely consist of an outward conformity in which the heart remains unchanged. Righteousness consists of a state of godliness in which one is conformed to the Divine will not only in actions, but also in the thoughts, motives, and intents of the heart.

ii.

b.

It denies the teaching of Psalm 19:7-8, which affirms that Scripture is able to: i. restore the soul (i.e., restore the believers desires to a state that pleases and honors the Lord) (v. 7a). rejoice the heart (i.e., bring joy and gladness to the heart of the troubled believer) (v. 8a).

ii.

D.

Objection #4: The Argument from Chemical Imbalances 1. Articulated: Some counselees have chemical imbalances in their brains which cannot be cured by Scripture. Therefore, how can Scripture be considered sufficient for counseling? This objection falls short on at least three accounts.

2.

Considered: a.

The discoveries of modern science cannot overturn the teaching of Gods Word in 2 Timothy 3:16-17. These chemical imbalances are currently unverifiable. i. Psychiatric medication is not treating a verifiable chemical imbalance in the brain. Contrary to public perception, psychiatric medications are not chemical bullets that target one particular brain chemical. They are more like chemical blitzkriegs, strafing chemical sites in the brain and hoping for the best. The brain is simply too complex and is sustained by too many chemicals for us to be able to pinpoint chemical imbalances with our current level of knowledge. The most we can reliably say is that psychiatric medication may minimize some symptoms, but it is not necessarily treating a chemical deficiency (Welch, Blame It on the Brain?, 109-10). Since no test exists to measure exactly how ones brain chemistry is imbalanced or why it became that way, prescribing an antidepressant is often a hit-and-miss affair (Mathiasen and LeVert, Late Life Depression, 148). At this point in the history of the re-emerging somatic or biologic school of psychiatry, the elucidation of diseases known as depression, schizophrenia, and the like remains unsuccessful. Presently, the best any somatic or biologic psychiatrist can do is examine the mental status of his patient for a set of phenomenological signs that, by experience, has been shown to be associated with a good response to some type of medication (Almy, Is There a Psychiatrist in the House?, 141). Questions to Ask Physicians Prescribing Medication to Correct a Chemical Imbalance 1. 2. 3. What tests were run to prove a physical problem exists? How do you know the diagnosed physical problem is the cause of the patients thoughts, emotions, or behavior? What proof do you have that the medicine you are prescribing corrects the physical problem? (Hardy, A Prescription for Sanctification)

b.

ii.

iii.

c.

Even if it could be proven that medication was able to correct verifiable chemical imbalances in the brain, poor physical health is not able to cause someone to sin, and the restoration of physical health is not able to make someone godly. i. While medication may be able to alleviate some of the physical symptoms associated with some psychiatric problems, it cannot change the heart: it cannot remove our tendency toward sin, it cannot revive faith, and it cannot make us more obedient to Christ (Welch, Blame It on the Brain?, 109). Therefore, medication prescribed by a psychiatrist is not indispensable to helping a counselee overcome spiritual problems, and Scriptures teaching on its own sufficiency is in no way challenged by current medical theories.

ii.

E.

Objection #5: The Argument from Experience 1. Articulated: God has used psychology to produce godliness in the lives of many people.

a.

Of course counseling without the Bible as the ultimate authority would be hollow. However, the marriage of the two schools of thought [Scripture and psychology] can produce wonderful results; I am a product (letter to the editor, Moody, July/August 1991, 10). Early in my pastoral experience, I discovered that I was failing to help [certain] people through the regular ministries of the church. Their problems were not being solved by the preaching of the Word, commitment to Christ, the filling of the Spirit, prayer, or the Sacraments. . . . God showed me that the ordinary ways of ministering would never help some problems (Seamands, Healing for Damaged Emotions, 7).

b.

2.

Considered: a. This objection elevates experience over the teaching of Gods Word, which asserts its own sufficiency for Christian counseling. But Why Do Some Counselees Fail to Receive Help from Biblical Counsel? At least five possibilities exist: 1. The counselalthough believed to be biblicalwas not truly biblical. 2. The counsel was not truly followed or put into practice by the counselee. 3. The counsel was not presented clearly enough to be acted upon effectively. 4. The counsel was deemed ineffective because of unrealistic expectations. 5. The counsel was given to an unregenerate counselee.

b.

This objection erroneously asserts that the insights of psychological research (either by themselves or in conjunction with biblical truths) are able to bring about a godly change that Scripture alone is not. i. In other words, as a counselee seeks help to learn how to overcome a particular spiritual problem and become more like Christ, this helpit is saidcan sometimes be found only in truths that find their source outside the pages of Gods Word, and are most often found in the teachings of unbelievers. The problem here is that unbelievers simply do not possess the wisdom that leads to godliness. Solomon writes, The fear of the Lord is the beginning of wisdom (Prov 9:10; cf. Prov 1:7). In other words, the fear of the Lord is a prerequisite for possessing wisdom for walking in the ways of the Lord. Because the unbeliever has no fear of God before his eyes (Ps 36:1; cf. Rom 3:18), he does not possess this kind of wisdom and therefore has nothing to offer the Christian counselor or counselee in the way of insight that will lead to godliness.

ii.

F.

Objection #6: The Argument from Scriptures Silence 1. Articulated: Since Scripture doesnt even mention most problems, how can it be considered sufficient for counseling?

a.

Some human problems are not mentioned in the Scriptures. They are not discussed specifically, and neither are there examples to show how others dealt with these issues in a way pleasing to God. The Bible was not written as a self-help, question-and-answer book covering every possible human problem. It does not claim to be a textbook of counseling techniques or personal problem solving. Surely we should not force it to be something that it does not claim to be (Collins, Can You Trust Psychology?, 95).

2.

Considered: a. While the Bible may not specifically name every spiritual by name, it does contain principles that sufficiently address every spiritual problem that a counselee may face. The Bible is not a catalog or encyclopedia of all possible problems with solutions attached to each. Rather, it is a collection of books containing principles that cover all of life, together with a great number of life situations that demonstrate how those principles apply and may be put into practice. Sometimes, as a result of this fact, the very situation that one faces in counseling is dealt with in detail (cf. the discussion of the lifestyle of the wife of an unsaved husbandI Pet. 3). At other times, one must reason from general biblical principles and biblical examples not precisely like the one that the counselee faces (Adams, A Theology of Christian Counseling, 122-23).

b.

c.

Therefore, the Bible does not need to specifically discuss every problem imaginable, for regardless of how sin manifests itself in the lives of various counselees, the truths and principles in Scripture sufficiently equip the man of God (2 Tim 3:16-17) in his task of presenting every man complete in Christ (Col 1:28-29).

IV.

Conclusion A. Simply stated, Scripture is sufficient for resolving every spiritual problem that a believer may experience in this life, and therefore it needs no supplement as one seeks to counsel other believers unto godliness. To affirm that psychology provides necessary training, background, or even information for Christian counseling . . . is to . . . deny the Bibles claim to sufficiency and to believe that God left His church for over 1900 years without the necessary resources to solve human problems and live a godly life (Adams, How to Help People Change, 36). Therefore, as Adams writes, by studying the Word of God carefully and observing how the biblical principles describe the people you counsel . . . you can gain all the information and experience that you need to become a competent, confident Christian counselor without a study of psychology (Adams, The Big Umbrella, 23-24). In the final analysis, then, the man of God who is equipped with the Word of God has every reason to be confident to counsel.

B.

C.

D.

V.

Works Cited Adams, Jay. The Big Umbrella. Philadelphia: Presbyterian and Reformed Publishing Company, 1972. _______. The Christian Counselors Manual. Grand Rapids: Zondervan, 1973. _______. How to Help People Change. Grand Rapids: Zondervan, 1986. _______. A Theology of Christian Counseling: More Than Redemption. Grand Rapids: Zondervan, 1979. Almy, Gary L. Is There a Psychiatrist in the House? In Totally Sufficient: The Bible and Christian Counseling, eds. Ed Hindson and Howard Eyrich, 115-45. Eugene: Harvest House Publishers, 1997. Bookman, Douglas. The Scriptures and Biblical Counseling. In Introduction to Biblical Counseling: A Basic Guide to the Principles and Practice of Counseling, eds. John F. MacArthur and Wayne A. Mack, 63-97. Dallas: Word Publishing, 1994. Carlson, Dwight L. Exposing the Myth that Christians Should Not Have Emotional Problems, Christianity Today 42/2 (February 1998): 28-35. Coe, John H. The Revelation Above and Below the Sun. Tabletalk, 18/2 (February 1994): 7-9.

Collins, Gary R. An Integration View. In Psychology and Christianity: Four Views, eds. Eric L. Johnson and Stanton L. Jones, 102-29. Downers Grove: InterVarsity Press, 2000. _______. Can You Trust Psychology?. Downers Grove: InterVarsity Press, 1988. _______. Psychology and Theology: Prospects for Integration, ed. H. Newton Malony. Nashville: Abingdon, 1981. Crabb, Larry. Effective Biblical Counseling. Grand Rapids: Zondervan, 1977. Faw, Harold W. Psychology in Christian Perspective. Grand Rapids: Baker, 1995. Hardy, Carey, A Prescription for Sanctification. Notes from Shepherds Conference seminar at Grace Community Church, 2001. Hoekema, Anthony A. Created in Gods Image. Grand Rapids: Eerdmans, 1986. Johnson, Eric L. Christ, The Lord of Psychology. Journal of Psychology and Theology 25 (1997): 11-27. Jones, Stanton L. and Richard E. Butman. Modern Psychotherapies: A Comprehensive Christian Appraisal. Downers Grove: InterVaristy Press, 1991. Kirwan, William T. Biblical Concepts for Christian Counseling: A Case for Integrating Psychology and Theology. Grand Rapids: Baker, 1984. Mack, Wayne A. Providing Instruction through Biblical Counseling. In Introduction to Biblical Counseling: A Basic Guide to the Principles and Practice of Counseling, eds. John F. MacArthur and Wayne A. Mack, 250-67. Dallas: Word Publishing, 1994. MacArthur, John F. Frequently Asked Questions About Biblical Counseling. In Introduction to Biblical Counseling: A Basic Guide to the Principles and Practice of Counseling, eds. John F. MacArthur and Wayne A. Mack, 362-85. Dallas: Word Publishing, 1994. Mathiasen, Patrick, and Suzanne LeVert. Late Life Depression. New York: Dell, 1997. Meier, Paul B., Frank B. Minirth, and Frank B. Wichern. Introduction to Psychology and Counseling: Christian Perspectives and Applications. Grand Rapids: Baker, 1982. Narramore, Bruce. Perspectives on the Integration of Psychology and Theology. Journal of Psychology and Theology 1 (1973): 3-19. Seamands, David. Healing for Damaged Emotions. Wheaton: Victor Books, 1983. Thomas, Robert L. General Revelation and Biblical Hermeneutics. The Masters Seminary Journal 9/1 (1998): 5-23. Welch, Edward T. Blame It on the Brain?: Distinguishing Chemical Imbalances, Brain Disorders, and Disobedience. Phillipsburg: P & R Publishing, 1998.