Source
Source : Webster's Revised Unabridged
Dictionary, © 1996, 1998 MICRA, Inc.
psyche
n 1: that which is responsible for one's thoughts and feelings; the seat
of the faculty of reason; "his mind wandered"; "I couldn't get his words out of
my head" [syn:
mind ,
head ,
brain ,
nous ] 2: the immaterial part of a person; the actuating cause of an
individual life [syn:
soul ] 3: (Greek mythology) a beautiful princess loved by Cupid who visited
her at night and told her she must not try to see him; became the
personification of the soul [syn:
Psyche ]
Source
DAILY EXPRESS
NEWS
PBS
to use conference to psyche up members
03 September, 2003
Kota Kinabalu: Parti Bersatu Sabah (PBS) will be using its annual
delegates conference next week as a platform to psyche up members for the
coming elections.
Deputy President Datuk Dr Maximus Ongkili said PBS’ 18th Congress on
Sept 8 would be part of the party’s preparatory steps for the elections.
Dr Maximus, who is the Science and Technology Adviser to the Chief
Minister, said PBS was ready to ensure a complete win for the Barisan
Nasional (BN).
“It doesn’t matter muchÖsaving resources is one, but the major
advantage is that people will not have to come down twice in a year to
vote,” he said Tuesday to the possibility of the State and parliamentary
elections being held simultaneously.
The fact that “everyone” in Sabah is now on the same side augurs
well for simultaneous elections, he said when asked to comment on the
possibility that the State election would be held together with the
federal election for the first time, due to the weak opposition since PBS
re-entered BN.
“There is no doubt about that. PBS’ re-entry has further
strengthened the coalition. So I think the BN can face the election
virtually anytime and anywhere,” he said.
Simultaneous or not, Dr Maximus felt there was not much fear that BN
would not achieve a landslide victory.
Source
Psychology Science or Religion?*
What William Law wrote two centuries ago is even more
evident today: "Man needs to be saved from his own wisdom as much as from his
own righteousness, for they produce one and the same corruption."
It is paradoxical that at a time when secular psychological
researchers are demonstrating less confidence in psychological counseling, more
and more professing Christians are pursuing it. "Christian" counseling centers
are springing up all over the nation offering what many believe is the perfect
combination: Christianity plus psychology. Furthermore, Christians who are not
even in the counseling ministry look to psychologists for advice on how to live,
how to relate to others, and how to meet the challenges of life.
In their attempts to be relevant, many preachers, teachers,
counselors, and writers promote a psychological perspective of life rather than
a Biblical one. The symbol of psychology overshadows the cross of Christ, and
psychological jargon contaminates the Word of God.
Psychology is a subtle and widespread leaven in the Church.
It has permeated the entire loaf and is stealthily starving the sheep. It
promises far more than it can deliver and what it does deliver is not the food
that nourishes. Yet multitudes of professing Christians view psychology with
respect and awe.
Now, when we speak of psychology as leaven we are not
referring to the entire field of psychological study, such as valid research.
Our concern is primarily with those areas that deal with the nature of man, how
he should live, and how he can change . These involve some values, attitudes,
and behavior that are diametrically opposed to God's Word. We will see,
therefore, that psychoanalysis and psychotherapy have no compatibility with the
Christian faith.
FOUR MYTHS ABOUT
PSYCHOLOGY
Among professing Christians, there are four major myths
about psychology which have become entrenched in the Church:
The first major myth is common to Christians and
non-Christians alike: that psychotherapy (psychological counseling along with
its theories and techniques) is a science -- a means of understanding and
helping humanity based on empirical evidence gleaned from measurable and
consistent data.
The second major myth is that the best kind of counseling
utilizes both psychology and the Bible. Psychologists who also claim to
be Christians generally claim that they are more qualified to help people
understand themselves and change their behavior than are other Christians
(including pastors and elders) who are not trained in psychology.
The third major myth is that people who are experiencing
mental-emotional behavioral problems are mentally ill. They are supposedly
psychologically sick and, therefore, need psychological therapy. The common
argument is that the doctor treats the body, the minister treats the spirit,
and the psychologist treats the mind and emotions. Ministers, unless they are
trained in psychoanalysis and psychotherapy, are then supposedly unqualified
to help people who are suffering from serious problems of living.
The fourth major myth is that psychotherapy has a high
record of success -- that professional psychological counseling produces
greater results than other forms of help, such as self-help or that provided
by family, friends, or pastors. Thus, psychological counseling is seen as more
effective than Biblical counseling in helping some Christians. This is one of
the main reasons why so many professing Christians are training to become
psychotherapists.
IS PSYCHOLOGY A SCIENCE?
Men and women of God seek wisdom and knowledge from both
the revelation of Scripture and the physical world. Paul contends that everyone
is accountable before God because of the evidence that creation gives of His
existence (Rom. 1:20).
Scientific study is a valid way of coming to an
understanding of God's work, and can be very useful in many walks of life.
True science develops theories based on what is observed.
It examines each theory with rigorous tests to see if it describes reality. The
scientific method works well in observing and recording physical data and in
reaching conclusions which either confirm or nullify a theory.
During the mid-19th century, scholars (philosophers,
really) desired to study human nature in the hope of applying the scientific
method to observe, record, and treat human behavior. They believed that if
people could be studied in a scientific manner, there would be greater accuracy
in understanding present behavior, in predicting future behavior, and in
altering behavior through scientific intervention.
Psychology, and its active arm of psychotherapy, have
indeed adopted the scientific posture. However, from a strictly scientific point
of view, they have not been able to meet the requirements of true science.
In attempting to evaluate the status of psychology, the
American Psychological Association appointed Sigmund Koch to plan and direct a
study which was subsidized by the National Science Foundation. This study
involved eighty eminent scholars in assessing the facts, theories, and methods
of psychology. In 1983, the results were published in a seven-volume series
entitled Psychology: A Study of Science. Koch describes the delusion in
thinking of psychology as a science:
"The hope of a psychological
science became indistinguishable from the fact of psychological
science. The entire subsequent history of psychology can be seen as a
ritualistic endeavor to emulate the forms of science in order to sustain the
delusion that it already is a science."
Koch also says, "Throughout psychology's history as
'science,' the hard knowledge it has deposited has been uniformly
negative."
The fact is that psychological statements which describe
human behavior or which report results from research can be scientific.
However, when we move from describing human behavior to explaining
it, and particularly changing it, we move from science to opinion.
To move from description to prescription is
to move from objectivity to opinion. And opinion about human behavior, when
presented as truth or scientific fact, is mere pseudoscience. It rests upon
false premises (opinions, guesses, subjective explanations) and leads to false
conclusions.
The dictionary defines pseudoscience as "a system of
theories, assumptions, and methods erroneously regarded as scientific."
Pseudoscience, or pseudoscientism, includes the use of the scientific label to
protect and promote opinions which are neither provable nor refutable.
One aspect of psychology riddled with pseudoscience is that
of psychotherapy. Had psychotherapy succeeded as a science, we would have some
consensus in the field regarding mental-emotional-behavioral problems and how to
treat them. Instead, the field is filled with contradictory theories and
techniques, all of which communicate confusion rather than anything
approximating scientific order.
Psychotherapy proliferates with many conflicting
explanations of man and his behavior. Psychologist Roger Mills, in his 1980
article, "Psychology Goes Insane, Botches Role as Science," says:
"The field of psychology today is
literally a mess. There are as many techniques, methods and theories around as
there are researchers and therapists. I have personally seen therapists
convince their clients that all of their problems come from their mothers, the
stars, their bio-chemical make-up, their diet, their life-style and even the "kharma"
from their past lives."
With over 250 separate systems of psychotherapy, each
claiming superiority over the rest, it is hard to view such diverse opinions as
scientific or even factual.
The actual
foundations of
psychotherapy are not science, but rather various philosophical world views,
especially those of determinism, secular humanism, behaviorism, existentialism,
and even evolutionism. World-renowned research psychiatrist E. Fuller Torrey is
very blunt when he says:
"The techniques used by Western
psychiatrists are, with few exceptions, on exactly the same scientific plane
as the techniques used by witch doctors."
PSYCHOLOGY AS RELIGION
Explanations of why people behave the way they do and how
they change have concerned philosophers, theologians, cultists, and occultists
throughout the centuries. These explanations form the basis of modern
psychology. Yet psychology deals with the very same areas of concern already
dealt with in Scripture.
Since God's Word tells us how to live, all ideas about the
why's of behavior and the how's of change must be viewed as religious in nature.
Whereas the Bible claims divine revelation, psychotherapy claims scientific
substantiation. Nevertheless, when it comes to behavior and attitudes, and
morals and values, we are dealing with religion -- either the Christian faith or
any one of a number of other religions, including secular humanism.
Nobelist Richard Feynman, in considering the claimed
scientific status of psychotherapy, says that "psychoanalysis is not a science"
and that it is "perhaps even more like witch-doctoring."
Carl Jung himself wrote:
"Religions are systems of healing for
psychic illness. ... That is why patients force the psychotherapist into the
role of a priest, and expect and demand of him that he shall free them from
their distress. That is why we psychotherapists must occupy ourselves with
problems which, strictly speaking, belong to the theologian."
Note that Jung used the word "religions" rather than
Christianity. Jung had repudiated Christianity and explored other forms of
religious experience, including the occult. Without throwing out the religious
nature of man, Jung dispensed with the God of the Bible and assumed the role of
priest himself.
Jung viewed all religions, including Christianity, as
collective mythologies. He did not believe they were real in essence, but that
they could affect the human personality, and might serve as solutions to human
problems.
In contrast to Jung,
Sigmund Freud
reduced all religious beliefs to the status of illusion and called religion "the
obsessional neurosis of humanity." He viewed religion as delusionary and,
therefore, evil and the source of mental problems.
Both Jung's and Freud's positions are true in respect to
the world's religions, but they are also anti-Christian. One denies Christianity
and the other mythologizes it.
Repudiating the God of the Bible, both Freud and Jung led
their followers in the quest for alternative understandings of mankind and
alternative solutions to problems of living. They turned inward to their own
limited imaginations and viewed their subjects from their own anti-Christian
subjectivity.
The faith once delivered to the saints was displaced by a
substitute faith disguising itself as medicine or science, but based upon
foundations which are in direct contradiction to the Bible.
Psychiatrist Thomas Szasz, in his 1978 book The Myth of
Psychotherapy , says, "The basic ingredients of psychotherapy does not always
involve repression." He points out that while psychotherapy does not always
involve repression, it does always involve religion and rhetoric (conversation).
Szasz says very strongly that "the human relations we now call 'psychotherapy,'
are, in fact, matters of religion -- and that we mislabel them as 'therapeutic'
at great risk to our spiritual well-being." Elsewhere, in referring to
psychotherapy as a religion, Szasz says:
"It is not merely a religion that
pretends to be a science, it is actually a fake religion that seeks to destroy
true religion."
Szasz also says that "psychotherapy is a modern,
scientific-sounding name for what used to be called the 'cure of souls.'" One of
his primary purposes for writing The Myth of Psychotherapy was:
"... to show how, with the decline of religion and the
growth of science in the eighteenth century, the cure of (sinful) souls, which
had been an integral part of the Christian religions, was recast as the cure
of (sick) minds, and became an integral part of medicine."
The cure of souls, which once was a vital ministry of the
Church, has now in this century been displaced by a cure of minds called
"psychotherapy." True "Biblical" counseling has waned until presently it is
almost nonexistent.
TRANSPERSONAL PSYCHOTHERAPY
Although all forms of psychotherapy are religious, the
fourth branch of psychology -- the transpersonal -- is more blatantly religious
than the others. Transpersonal psychologies involve faith in the supernatural --
something beyond the physical universe. However, the spirituality they offer
includes mystical experiences of both the occult and Eastern religions.
Through transpersonal psychotherapies, various forms of
Eastern religion are creeping into Western life. Psychologist Daniel Goleman
quotes Chogyam Trungpa as saying, "Buddhism will come to the West as
psychology." Goleman points out how Oriental religions "seem to be making
gradual headway as psychologies, not as religions." Also, Jacob Needleman says:
"A large and growing number of
psychotherapists are now convinced that the Eastern religions offer an
understanding of the mind far more complete than anything yet envisaged by
Western science. At the same time, the leaders of the new religions themselves
-- the numerous gurus and spiritual teachers now in the West -- are
reformulating and adapting the traditional systems according to the language
and atmosphere of modern psychology."
PSYCHOLOGY PLUS THE BIBLE
The Church has not escaped the all-pervasive influence of
psychotherapy. It has unwittingly and eagerly embraced the pseudoscientisms of
psychotherapy and has intimately incorporated this spectre into the very sinew
of its life. Not only does the Church include the concepts and teachings of
psychotherapists in sermons and seminaries, it steps aside and entrusts the
mentally and emotionally halt and lame to the "high altar" of psychotherapy.
Many Church leaders contend that the Church doesn't have
the ability to meet the needs of people suffering from depression, anxiety,
fear, and other problems of living. They, therefore, trust the paid
practitioners of the pseudoscientisms of psychotherapy more than they trust the
Word of God and the work of the Holy Spirit.
Because of the confusion between science and pseudoscience,
Church leaders have elevated the psychotherapist to a position of authority in
the modern Church. Thus, any attack on the amalgamation of psychotherapy and
Christianity is considered to be an attack on the Church itself.
Although the Church has almost universally accepted and
endorsed the psychological way, there are Christians who have not. Dr. Jay E.
Adams says:
"In my opinion, advocating, allowing and
practicing psychiatric and psychoanalytical dogmas within the church is every
bit as pagan and heretical (and therefore perilous) as propagating the
teachings of some of the most bizarre cults. The only vital difference is that
the cults are less dangerous because their errors are more identifiable."
Psychotherapy is a most subtle and devious spectre haunting
the Church, because it is perceived and received as a scientific salve for the
sick soul, rather than for what it truly is: a pseudoscientific substitute
system of religious belief .
The early Church faced and ministered to
mental-emotional-behavioral problems which were as complex as the ones that
exist today. If anything, the conditions of the early Church were more difficult
than those we currently face. The early Christians suffered persecution,
poverty, and various afflictions which are foreign to most of the
twentieth-century Christendom (especially in the West). The catacombs of Rome
are a testimony to the extent of the problems faced by the early Church.
[Karl Note: I believe all of
"psychotherapy" is, indeed, a false non-science, and a great deal of improvement
can be brought about in behavior by understanding and adopting a common sense
moral code. I have a web devoted to this
HERE .]
If we suffer at all, it is from affluence and ease, which
have propelled us toward a greater fixation on self that would likely have
occurred in less affluent times. However, the cure for sins of
self-preoccupation existed in the early Church and is just as available today.
In fact, Biblical cures used by the early Church are just as potent if used
today.
The Word of God and the work of the Holy Spirit are
applicable to all problems of living and do not need to be superceded by talk
therapies and talk therapists.
Has the modern Church given up its call and obligation to
minister to suffering individuals? If so, it is because Christians believe the
myth that psychological counseling is science when, in fact, it is another
religion and another gospel.
The conflict between the psychological way of counseling
and the Biblical way is not between true science and religion. The conflict is
strictly religious -- it's a conflict between many religions grouped under the
name of psychotherapy (psychological counseling) and the one true religion of
the Bible.
The worst of the primrose promises of Christian psychology
is that the Bible plus psychotherapy can provide better help than just the Bible
alone. While this idea has been promulgated and promoted by many "Christian"
psychotherapists, there is no research evidence to support it. No one has ever
shown that the Bible needs psychological augmentation to be more effective in
dealing with life's problems.
No one has proven that a Christianized cure of minds
(psychotherapy) is any more beneficial than the original unadulterated simple
cure of souls (Biblical counseling).
IS THERE A CHRISTIAN PSYCHOLOGY?
The Christian Association for Psychological Studies (CAPS)
is a group of psychologists and psychological counselors who are professing
Christians. At one of their meetings the following was stated:
"We are often asked if we are "Christian
Psychologists" and find it difficult to answer since we don't know what the
question implies. We are Christians who are psychologists but at the present
time there is no acceptable Christian psychology that is markedly different
from non-Christian psychology. It is difficult to imply that we function in a
manner that is fundamentally distinct from our non-Christian colleagues ... as
yet there is not an acceptable theory, mode of research or treatment
methodology that is distinctly Christian" (6/76 CAPS Western Assoc. meeting).
In spite of the hodge-podge of unscientific opinions and
contradictions, "Christian psychologists" proclaim, "All
truth is God's truth ." They use this statement to support their use of
psychology, but they are not clear about what "God's truth is." Is God's truth
Freudian pronouncements of obsessive neurosis? Or is it Jung's structure of
archetypes? Or is God's truth the behaviorism of B. F. Skinner? Or is God's
truth "I'm OK; You're OK"?
[Karl Note:
Click Here to
see how Western Culture was subverted into false psychology by a Dr. Wundt and
Mr. Rockefeller, many years ago.]
Psychology, like all religions, includes elements of truth.
Even Satan's temptation of Eve included both truth and lie. The enticement of
the "All truth is God's truth" fallacy is that there is some similarity between
Biblical teachings and psychological ideas. However, similarities do not make
psychology compatible with Christianity any more than the similarities between
Christianity and other religious systems of belief. Even the writings of the
Hindu, Buddhist, and Moslem religions contain statements about attitudes and
behavior which may be similar to some Bible verses.
The similarities between psychology and Christianity merely
indicate that the systems of psychological counseling are indeed religious.
Christians should no more turn to psychologists than to leaders of non-Christian
religions to find wisdom and help with problems of living.
Since there exists no standardized "Christian" psychology,
each so-called Christian psychologist decides for himself which of the many
psychological opinions and methods constitute his ideas of "God's truth." In so
doing, the subjective observations and biased opinions of mere mortals are
placed on the same level as the inspired Word of God.
The Bible contains the only pure truth of God. All else is
distorted by the limitations of human perception. Whatever else one can discover
about God's creation is only partial knowledge and partial understanding. It
cannot in any way be equal to God's truth.
To even hint that the often conflicting theories of such
unredeemed men as Freud, Jung, Rogers, etc. are God's truth is to undermine the
very Word of God. The revealed Word of God does not need the support or help of
psychological pronouncements. The Word alone stands as the truth of God. That
psychologists who call themselves Christian would even use such a phrase to
justify their use of psychology, indicates the direction of their faith.
The statement "All truth is God's truth" is discussed in
the popular "Christian" publication, Baker Encyclopedia of Psychology .
The book claims that its contributors are "among the finest evangelical scholars
in the field." In his review of this book, Dr. Ed Payne, Associate Professor of
Medicine at Medical College of Georgia, says, "Almost certainly the message of
the book and its authors is that the Bible and psychological literature stand on
the same authoritative level."
Payne also states:
"Many pastors and laymen may be deceived
by the Christian label of this book. Such psychology presented by Christians
is a plague on the modern church, distorting the Christian's relationship with
God, retarding his sanctification, and severely weakening the church. No other
area of knowledge seems to have a stranglehold on the church. This book
strengthens that hold both individually and corporately."
Baker Encyclopedia of Psychology
merely reflects what the Church has come to accept: Unscientific,
unsubstantiated, unproven psychological opinions of men have now been leavened
into the Church through the semantic sorcery of "All truth is God's truth." The
equating of psychology and theology reveals that the leaven has now come to full
loaf.
THE GOSPEL OF SELF
One of the most popular themes in psychology is that of
self-fulfillment. Although this is an extremely popular theme, it is a theme of
recent origin, having arisen only within the past forty years [late-1940s]
outside of the Church and in the past twenty years with the Church itself.
As society moved from self-denial to self-fulfillment, a
new vocabulary emerged which revealed a new inner attitude and a different view
of life. The new vocabulary became the very fabric of a new psychology known as
humanistic psychology. Its major focus is self-actualization and its clarion
call is self-fulfillment. And self-fulfillment, with all its accompanying
self-hyphenated and self-fixated variations such as
self-love,
self-acceptance, self-esteem, and self-worth , has become the new promised
land. Then as the Church became psychologized, the emphasis shifted from God to
self.
"Christian" books began to reflect what was accepted in
society. Some examples are Love Yourself; The Art of Learning to Celebrate
Yourself; Loving Yourselves; Celebrate Yourself; You're Someone Special;
Self-Esteem: You're Better than You Think; and probably best known,
Robert Schuller 's
Self Esteem: The New Reformation. Books and examples of a psychological
self-stroking mentality are numerous.
According to the psychologizers of Christianity, the
greatest detriment to a fulfilling life is low self-esteem. In their quest to
bring their followers to the realization of their full potential
(self-actualization),
they
substitute one form of self-centeredness (high self-esteem) for another form of
self-centeredness (low self-esteem) . In either case, self is the focal point
of the cure as well as the problem.
Low self-esteem is popular because it's much more palatable
to accept the idea of having "low self-esteem" than to confess evil, ungodly,
self-centered thoughts and then repent through believing what God has said in
His Word. While low self-esteem calls for psychological treatment to raise
self-esteem, sinful thinking calls for confession, repentance, restoration, and
walking by faith in a love relationship with God provided by the cross of
Christ. We would suggest that one look to Scripture to discover one's greatest
need and to find an antidote to life's problems, rather than attempt to
scripturalize some psychological fad. Mankind's greatest need is for Jesus
Christ, not self-esteem.
Unless Scripture is molded to conform to the teachings that
promote self, the Bible clearly teaches one to be Christ-centered and
other-oriented. Loving God above all else and with one's entire being, and
loving neighbor as much as one ALREADY loves oneself, are the primary
injunctions of the Bible. The admonition to love oneself or to esteem oneself is
missing.
Rather than self-love being taught as a virtue in
Scripture, it is placed among the diabolical works of the flesh. For example,
Paul addresses the issue of self-love from just the opposite perspective of
present-day promoters both inside and outside the Church (2 Tim. 3:1-5).
The teachings of self-love, self-esteem, and self-worth
have been gleaned from the world rather than from Scripture. They are products
of humanistic psychologists rather than the truth of God's Word.
Numerous are the examples of "Christian" psychologists who
are ordained ministers. They begin with a desire to Christianize psychology and
end up psychologizing Christianity. Dr. Richard Dobbins, founder and director of
Emerge Ministries, is one example of the many ministers who have turned to
psychology.
[Karl Note: May I suggest a heretical
possibility. Christians turn to psychology because Christianity has not
had the success in changing behavior that they would like to have.
Psychology, likewise, fails to change behavior, except that psychology has the
chance to prescribe behavior chaging and mind-altering psychotropic drugs.
Indeed, the only popular opinion of "success" now lies in chemicals, not God!]
In his teaching film The Believer and His Self Concept ,
Dobbins leads the viewers through a series of steps to end up chanting, "I am a
lovable person. I am a valuable person. I am a forgivable person." In Dobbins'
exercise is found the confusion between the Biblical fact that God loves,
values, and forgives His children and the humanistic psychological lie that we
are intrinsically lovable, valuable, and forgivable. If we have one iota of
loveliness, or one iota of value, or one iota of forgivability, then it makes no
sense that Christ should have to die for us .
God has chosen to set his love upon us because of His
essence, not because of ours, even after we are believers. His love, His choice
to place value upon us, and His choice to forgive us are by His grace alone. It
is fully undeserved. It is not because of who we are by some intrinsic value of
our own or by our own righteousness.
The paradoxical, profound, and powerful truth of Scripture
is that though we are not intrinsically lovable, valuable, or forgivable, God
loves, values, and forgives us. That is the pure theology of Scripture and the
overpowering message of Christ's death and resurrection. The Biblical truth is
better presented as: "I am not a lovable person. I am not a valuable person. I
am not a forgivable person. But Christ died for me!"
The alternative to self-love is not self-hate, but rather
love in relationship with God and others. The alternative to self-esteem is not
self-denigration, but rather an understanding of the greatness of God dwelling
in a weak vessel of flesh. The alternative to self-fulfillment is not a life of
emptiness and meaninglessness. It is God's invitation to be so completely
involved with His will and His purposes that fulfillment comes through
relationship with Him rather than with self.
The realization that the God and Creator of the universe
has chosen to set His love upon us, should engender love and esteem for Him
rather than for self. The amazing truth that He has called us into relationship
with Him to do His will far surpass the puny dreams of self-fulfillment.
The psychologizers in the Church are not providing
spiritual sustenance to those they try to make comfortable in their
self-centeredness. They are robbing them of the riches of Christ offered to all
who will humble themselves before Him.
Humility is not in the language of psychology to any great
degree. Dobbins even goes so far as to encourage individuals to express anger at
God. [See
James
Dobson report for this same teaching.] He says, "If you're angry with God,
tell Him you're angry with Him. Go ahead and tell Him. He's big enough to take
it." Where in Scripture do we have an example that it's okay to be angry with
God? Jonah was angry to his own detriment, but no example can be found where
anger at God is condoned, let alone encouraged (cf. Eccl. 5:2).
Whenever psychology is intermingled with Scripture, it
dilutes the Word and deludes the Church. Anger is more complex than the
dangerous simplicity that Dobbins portrays. His Biblical basis for expressing
anger is weak at best and misleading at least. Dobbins' writings and films are
based upon his own personal, unproven psychological opinions. Unfortunately, his
opinions and conclusions do not square with reality. Apparently, Dobbins would
like us to believe what he says because he says so. However, to subscribe to the
defunct hydraulic-ventilationist theory and to prescribe tackling dummies,
pounding mattresses, punching a bag, etc. (as he does in his writings), and to
recommend getting angry with God without valid research or Biblical proof is
scientifically inexcusable and Biblically unreliable.
THE ROAD MORE TRAVELED
Psychiatrist
M. Scott Peck
has become an extremely popular speaker and writer among professing Christians.
His books People of the Lie and The Road Less Traveled have
appeared on a leading evangelical magazine's Book of the Year list. The list is
a result of votes cast by a group of evangelical writers, leaders, and
theologians selected by the magazine. A New York Times book reviewer
reveals, "The book's main audience is in the vast Bible Belt." The reviewer
describes The Road Less Traveled as "an ambitious attempt to wed
Christian theology to the 20th-century discoveries of Freud and Jung."
In an interview which appeared in Christianity Today ,
Peck was asked "what he meant when he called Christ 'Savior.'" The reviewer
writes,
"Peck likes Jesus the Savior as fairy
godmother (a term I'm sure he does not use flippantly) and an exemplar, or one
who shows us how to live and die. But he does not like the idea of Jesus the
Atoner" (3/1/85, Christianity Today , p. 22).
Peck's understanding of the nature of God and the nature of
man comes from a blend of Jungian psychology and Eastern mysticism rather than
from the Bible. He says of God and man:
"God wants us to become Himself (or
Herself or Itself). We are growing toward godhood. God is the goal of
evolution. It is God who is the source of the evolutionary force and God who
is the destination. This is what we mean when we say that He is the Alpha and
the Omega, the beginning and the end" (cf. Isa. 44:6).
Peck continues:
"It is one thing to believe in a nice old
God who will take good care of us from a lofty position of power which we
ourselves could never begin to attain. It is quite another to believe in a God
who has it in mind for us precisely that we should attain His position, His
power, His wisdom, His identity."
The only words that approach this description are those of
Lucifer in Isaiah 14:13-14. And indeed, Peck claims godhood for those who will
take the responsibility for attaining it:
"Nonetheless, as soon as we believe it is
possible for man to become God, we can really never rest for long, never say,
'OK, my job is finished, my work is done.' We must constantly push ourselves
to greater and greater wisdom, greater and greater effectiveness. By this
belief we will have trapped ourselves, at least until death, on an effortful
treadmill of self-improvement and spiritual growth. God's responsibility must
be our own."
Peck goes further into the morass of Eastern mysticism and
Jungian occultism when he says, "To put it plainly, our unconscious is God. God
within us. We were part of God all the time. God has been with us all along, is
now, and always will be."
In contrast to Peck, the Bible reveals that the only way a
person comes into relationship with God is through faith in Jesus Christ as the
only Way to the Father. Until a person is born of the Spirit, he resides in the
kingdom of darkness and is under the dominion of Satan (Eph. 2:1-5).
No matter how personable and well-meaning "Christian"
therapists (or therapists who claim to be Christian) may be, they are heavily
influenced by the ungodly psychological perspective. Psychology thus becomes the
means for both interpreting Scripture and applying it to daily living. When one
reads the Bible from the psychological perspective of Freud, Jung, Adler, Maslow,
Rogers, et al. , he tends to conform his understanding of the Bible to
their theories. Rather than looking at life through the lens of the Bible, he
looks at the Bible through the lens of psychology.
Amalgamators add the wisdom of men to fill in what they
think is missing from the Bible. They take the age-old sin problem rooted in
self-centeredness, give it a new name, such as "mid-life
crisis ," or some other idea, and offer solutions from the leavened loaf.
They integrate psychological ideas with a Bible verse or story here and there to
come up with what they believe to be effective solutions to problems they
mistakenly think are beyond the reach of Scripture.
PASTORS UNDERMINED
Psychological counselors undermine pastors and have
developed a formula for referral: (1) Anyone who is not psychologically trained
is not qualified to counsel those people with the really serious problems of
living; and (2) Refer them to professional trained therapists. This is one
predictable and pathetic pattern of the psychological seduction of Christianity.
[Karl Note: Use of drugs undermines
religion more, I think, than any psychotherapist, and mind-altering drugs are
the doom of religion.]
Pastors have been intimidated by the warnings from
psychologists. They have become fearful of doing the very thing God has called
them to do: to minister to the spiritual needs of the people through godly
counsel both in and out of the pulpit. Some of that intimidation has come from
pastors trained in psychology.
A spokesman for the American Association of Pastoral
Counselors, a psychotherapeutically trained group of pastors, says, "Our concern
is that there are a lot of ministers who aren't trained to handle their
parishioners' psychotherapy." And of course, if the pastors are not trained,
they are not considered qualified. Therefore, the predictable benediction to the
litany is: "refer to a professional."
Within the confines of the psychotherapists' office, the
pastoral message confronting sin in the individual's life is subverted. There
has been a subtle change in the meanings of words and phrases. The word sin
has been substituted with less convicting words such as shortcoming, mistake,
reaction to past hurt . Words such as healed and whole replace
sanctified and holy . In fact, the word holy has been
redefined to mean some kind of psychological wholeness. For the psychologizers,
what is literal in Scripture often becomes metaphorical, and what is
metaphorical becomes literal.
But these redefinitions are not received only by those who
pay the price to receive them from psychotherapists; they have become
standardized within the professing Christian community at large through the
influence of psychotherapy in books, magazines, and in the so-called Christian
media.
Is it any wonder that the few godly pastors that are left
today are at their wit's end in attempting to counsel from Scripture those under
their care?
Ultimately, those who trust in psychotherapy rather than in
Scripture will suffer because they are not brought face-to-face with their sin
nature. What psychological system justifies a person before God and gives him
peace with God? What psychological system gives the kind of faith in which a
person can live by all of God's promises? What psychological system fulfills its
promises the way God fulfills His? What psychological system gives the hope of
which Paul speaks? What psychological system enables a person to exult in the
midst of tribulation? What psychological system increases the kind of
perseverance that builds proven character, gives hope, and produces divine love
-- love that extends even to one's enemies?
Throughout the centuries, there have been individuals who
have suffered from extremely difficult problems of living who have sought God,
and they have found Him to be true and faithful. They looked into the Word of
God for wisdom and guidance for living with and overcoming the problems of life.
The lives of those saints far outshine the lives of such pitiful souls as those
who have followed the siren song of psychotherapy.
THE MYTH OF MENTAL ILLNESS
The terms mental disease, mental illness, and
mental disorder are popular catch-alls for all kinds of problems of living,
most of which have little or nothing to do with disease. As soon as a person's
behavior is labeled "illness," treatment and therapy become the solutions. If,
on the other hand, we consider a person to be responsible for his behavior, we
should deal with him in the areas of education, faith, and choice. If we label
him "mentally ill," we rob him of the human dignity of personal responsibility
and the divine relationship by which problems may be met.
Because the term mental illness throws attitudes and
behavior into the medical realm, it is important to examine its accuracy. In
discussing the concept of mental illness or mental disease, research
psychiatrist E. Fuller Torrey says:
"The term itself is nonsensical, a
semantic mistake. The two words cannot go together ... you can no more have a
mental 'disease' than you can have a purple idea or a wise space."
The word mental means "mind" and the mind is not the
same as the brain. Also, the mind is really more than just a function or
activity of the brain. Brain researcher and author Barbara Brown insists that
the mind goes beyond the brain. She says:
"The scientific consensus that mind is
only mechanical brain is dead wrong ... the research data of the sciences
themselves point much more strongly toward the existence of a
mind-more-than-brain than they do toward the mere mechanical brain action."
God created the human mind to know Him and to choose to
love, trust, and obey Him. In the very creative act, God planned for mankind to
rule His earthly creation and to serve as His representatives on earth. Because
the mind goes beyond the physical realm, it goes beyond the reaches of science
and cannot be medically sick.
Since the mind is not a physical organ, it cannot have a
disease. While one can have a diseased brain, once cannot have a diseased mind,
although he may have a sinful or unredeemed mind. Torrey aptly says:
"The mind cannot really become
diseased any more than the intellect can become abscessed. Furthermore, the
idea that mental 'diseases' are actually brain diseases creates a strange
category of 'diseases' which are, by definition, without known cause. Body and
behavior become intertwined in this confusion until they are no longer
distinguishable. It is necessary to return to first principles: a disease is
something you have , behavior is something you do ."
One can understand what a diseased body is, but what is a
diseased mind? It is obvious that one cannot have a diseased emotion or a
diseased behavior. Then why a diseased mind? Nevertheless, therapists
continually refer to mental-emotional-behavioral problems as diseases.
Thomas Szasz criticizes what he calls the "psychiatric
impostor" who "supports a common, culturally shared desire to equate and confuse
brain and mind, nerves and nervousness." Not only are brain and mind not
synonymous, neither are nerves and nervousness. One might nervously await the
arrival of a friend who is late for an appointment, but the nerves are busy
performing other tasks. Szasz further says:
"It is customary to define psychiatry as
a medical specialty concerned with the study, diagnosis, and treatment of
mental illness. This is a worthless and misleading definition. Mental illness
is a myth ... the notion of a person 'having a mental illness' is
scientifically crippling. It provides professional assent to the popular
rationalization -- namely, that problems in living experienced and expressed
in terms of so-called psychiatric symptoms are basically similar to bodily
diseases."
Although a medical problem or brain disease may bring on
mental-emotional-behavioral symptoms, the person does not and cannot rationally
be classified as "mentally ill." He is medically ill, not mentally ill. The
words psychological and biological are not synonymous. In the same
way, mental and medical are not synonymous. One refers to the
mind, the other to the body.
Psychological counseling does not deal with the physical
brain. It deals with aspects of thinking, feeling, and behaving. Therefore, the
psychotherapist is not in the business of healing diseases, but of teaching new
ways of thinking, feeling, and behaving. He is a teacher, not a doctor.
Many have dishonestly used the term mental illness
to describe a whole host of problems of thinking and behaving which should be
labeled as "problems of living." Though the term mental illness is a
misnomer and a mismatch of words, it has become firmly ingrained in the public
vocabulary and is glibly pronounced on all sorts of occasions by both lay and
professional persons. Jonas Robitscher says:
"Our culture is permeated with
psychiatric thought. Psychiatry, which had its beginnings in the care of the
sick , has expanded its net to include everyone, and it exercises its
authority over this total population by methods that range from enforced
therapy and coerced control to the advancement of ideas and the promulgation
of values."
The very term mental illness has become a blight on
society. If we really believe that a person with a mental-emotional-behavioral
problem is sick, then we have admitted that he is no longer responsible for his
behavior. And if he is not responsible for his behavior, who is?
The psychoanalytic and behavioristic approaches preach that
man's behavior is fixed by forces outside of his control. In the psychoanalytic
approach, man is controlled by inner psychic forces. If man's behavior is
determined by internal or external uncontrollable forces, it follows that he is
not responsible for his behavior. Thus, criminals are allowed to plea bargain on
the basis of "temporary insanity," "diminished capacity," and "incompetent to
stand trial." The full impact of the evil unleashed upon society by the
psychoanalytical professionals is yet to be realized.
Meanwhile, the mystique surrounding the term mental
illness has frightened away people who could be of great help to those
suffering from problems of living. Many people who want to help individuals with
problems of living feel "unqualified" to help a person labeled "mentally ill."
The confusion inherent within this strange juxtaposition of terms has led to
errors which have often been more harmful than helpful to those thus labeled.
Case histories abound of governmental intrusion into
personal lives, forced incarceration in mental institutions, deprivation of
personal rights, and loss of livelihoods because of the stigma attached to the
term "mental illness." Nevertheless, the profession continues to promote the
false concept of mental illness, to align it with medicine, and consign it to
science-and the public follows. Worse yet, the professing Church follows.
IS PSYCHOTHERAPY SUCCESSFUL?
Because of the great faith in what is believed to be
science and the ever expanding numbers of people labeled "mentally ill,"
psychotherapy continues to flourish with promises for change, cure, and
happiness. Assurances are undergirded by testimonies and confidence in
psychological models and methods. Yet research tells us something different
about the effectiveness and the limitations of psychotherapy.
The best-known earthly research on the success and failure
rates of psychotherapy was reported in 1952 by Hans J. Eysenck, an eminent
English scholar. Eysenck compared groups of patients treated by psychotherapy
with persons given little or no treatment at all. He found that a greater
percentage of patients who did not undergo psychotherapy demonstrated
greater improvement over those who did undergo therapy. After examining over
8,000 cases, Eysenck concluded that:
"... roughly two-thirds of a group of
neurotic patients will recover or improve to a marked extent within about two
years of the onset of their illness, whether they are treated by means of
psychotherapy or not."
The American Psychiatric Association indicates that a
definite answer to the question, "Is psychotherapy effective?" may be
unattainable. Their 1982 research book, Psychotherapy Research:
Methodological and Efficacy Issues , concludes: "Unequivocal conclusions
about casual connections between treatment and outcome may never be possible in
psychotherapy research." In its review of this book, the Brain/Mind Bulletin
says, "Research often fails to demonstrate an unequivocal advantage from
psychotherapy." The following is an interesting example from the book:
..". an experiment at the All-India
Institute of Mental Health in Bangalore found that Western-trained
psychiatrists and native healers had a comparable recovery rate. The most
notable difference was that the so-called 'witch doctors' released their
patients sooner."
If the American Psychopathological Association and the
American Psychiatric Association (as well as other independent study groups)
give mixed reports about the efficacy of psychotherapy, why do so many
"Christian" leaders promote the untenable promises of psychology? And if there
is so little sound research, and virtually no empirical evidence to support
psychotherapy, why are professing Christians eager to substitute theories and
therapists for Scripture and the work of the Holy Spirit? These are legitimate
questions, especially in view of the obvious religious nature of psychotherapy.
CONCLUSION
The Church exists in a hostile world. If its members do not
reject the philosophies of the world they will reflect them in their lives. If
we are friends with the world (its religions, philosophies, psychological
systems and practices) then we must seriously ask ourselves why we do not heed
Jesus' words:
If the world hates you, keep in
mind that it hated me first. If you belonged to the world, it would love you
as its own. As it is, you do not belong to the world, but I have chosen you
out of the world. That is why the world hates you (Jn.
15:18-19).
Obviously, if we do not heed His words, it's because we
don't believe His words. The Church has been called to reflect Jesus, not the
world. Even though we are in the world we are not of the world. Thus, every
ministry of the Body of Christ must be Biblical and must not attempt to
incorporate worldly philosophies, theories, or techniques.
Jesus is "the way, the truth, and the life," not Freud,
Jung, Adler, Rogers, Maslow, Ellis, or any other man. A church that does not
seek the Lord as its source but relies on the philosophical and psychological
ideas and techniques of men will become as secular as the world. Such a church
may indeed have a form of godliness but it has denied the power of God. It has
established man as its god.
As the Body of Christ we need to pray for cleansing. We
need to pray for pruning. We need to seek His face with diligence. We need to
put off the old (all that is of the world, the flesh, and the devil), and put on
the new (all that is in Jesus Christ).
Let us therefore drink from the springs of living water
that flow from Jesus rather than the broken cisterns of psychological systems.
* This material has been excerpted and/or adapted from a
6/89 Special Report by the same name from Media Spotlight , which is a
condensation of the 1987 book,
PsychoHeresy: The
Psychological Seduction of Christianity by Martin & Deidre Bobgan,
EastGate Publishers and
PsychoHeresy Awareness Ministries , Santa Barbara, CA.
Biblical Discernment Ministries - 11/95
Source