Category: Psychology

Bound in Shallows and in Miseries

SPIRITUAL DEPRESSION IS best defined as loss of spiritual vitality and joy. Prolonged spiritual malaise can cause confusion or frustration about our faith in God, often leading to an inability to pray or talk to Him. When frustration deepens, I begin to feel disconnected or cut off from God and from my usual circle of support. As our joy in Christ begins to wane, we all become prone to attack from Satan. R.C. Sproul calls spiritual depression “the dark night of the soul.”1 But spiritual depression is real. This is no ordinary fit of depression; it is a desperation linked to a crisis of faith that comes when we begin to sense the absence of God. Martyn Lloyd-Jones wrote, “The ills of the spiritual life are always the same, they never vary… the cause of it all is the devil.”2 With all subtlety, Satan wears us down by whispering in our ears until we drift away from the truth, weary and tired, while thinking we are still going in the right direction.

I have been bound in shallows a miseries more than I’d like to admit. I find myself wondering how I could end up under such a cloud of darkness as a believer in Jesus Christ. A.W. Tozer believes the problem lies with the so-called act of “accepting” Christ, which he tells us is not found anywhere in the Bible.3 Most new believers accept Christ as Savior, but fail to move forward in relationship with Him as Lord. We need to crave further revelation of who He truly is to our souls and who we are in Him. If you’ve ever wondered where the seed of complacency originates, this is it. For it is here that we become satisfied with going in circles, lulled by routine—what Tozer calls “the psychology of the usual.”4 Even our churches have been inundated with rote: mechanical or habitual repetition.

Yet, the whole purpose of redemption is change; undoing the tragedy of our revolt against God and restoring our fellowship with Him. The veil has been torn between us and the Father, but we are responsible for turning our faces back to Him and walking into His presence. The great Watchman Nee said the course of the Christian life touches upon two great principles: entering, and walking.5 In other words, looking not for “interpretation” of godly principles, but a manifest experience of God. We are not changed by church “programs,” but by God Himself. Yet, if the veil has been removed, why do most Christians consent to live just outside the presence of God? Why do many of us fail to draw near? Tozer suggests we look within. He says, “What is it? What but the presence of a veil in our hearts? A veil not taken away as the first veil was.”6 It is the closely-woven veil of self-life, of our fleshly fallen nature, blocking out the Light and hiding the face of God from us.

Depression and the Christian

Sadness is part of life; it is not condemned by God. There are a number of Old Testament examples where men of God struggled with sadness, even to the point of depression. David wrote in Psalm 56:8, “Record my misery; list my tears on your scroll—are they not in your record?” (Psalm 56:8). David did not deny his sadness; he expressed it to God. Moses (see Num. 11:15) and Elijah (see 1 Kings 19:3–5), two mighty men of God in the Old Testament, confessed to God that they preferred to die than live in their current misery. Yet, God did not rebuke them. Instead, He showered them with His love and provision. It is imperative that we learn to be still and wait patiently on the LORD (Psa. 37:7). This is not easy when we are at our lowest point. However, we achieve our best and most comfortable rest in the presence of God, quietly waiting on Him to renew or strength and grant us the wisdom we need to move forward in our challenges.

Unfortunately, some people in evangelical circles flatly declare depression to be a sin; a “lack of faith.” In support of this condemnation (let’s call it what it is), they stand on a cherry-picked verse from Romans 14: “…whatever does not proceed from faith is sin” (14:23b). But it is a mistake to isolate Bible verses and misuse them to pass judgment on others or support your personal opinions about God. Paul was referring in Romans 14 to principles of conscience regarding rules and doctrines, saying it is not meat or drink that destroys the work of God. The kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit” (14:17). All things are clean under the New Covenant, but not all believers are at the same level of faith. Therefore, we must never bully someone into violating their conscience.

Spiritual depression, if left unchecked, will drain us of energy. It will twist our values, cause us to doubt our faith, and question our purpose.

Timothy had a rich heritage of Christian faith: “I am reminded of your sincere faith, a faith that dwelt first in your grandmother Lois and your mother Eunice and now, I am sure, dwells in you as well” (2 Tim. 1:5). But Timothy was timid, and tended to be ruled by his emotions. Paul wanted Timothy to draw the distinction between rejoicing in the Lord and merely feeling happy, so he said, “…for this reason I remind you to fan into flame the gift of God” (2 Tim. 1:6a). Paul is referring to the gift of salvation through Jesus Christ (John 3:16-17), but he is also reminding us of the gift of the indwelling Holy Spirit (John 14:16). Whatever is done in and through Christ is based on His objective truth; whatever is done in us through the Spirit is subjective. This is what Christ means by, “Abide in me [objective], and I in you [subjective]” (John 15:4). The objective side of having eternal life (John 6:47) becomes subjective as “…a spring of water welling up to eternal life” (John 4:14).

Life is not a walk in the park; it has its highs and lows. In fact, the lows sometimes plague us immediately after we experience a spiritual high. The danger lies in submitting ourselves to our feelings, allowing them to rule over us. Still, Martyn Lloyd-Jones found it baffling that some Christians, despite their belief in Jesus Christ, tend to be miserable and depressed. He said, “There should not be such a thing, but there is.”7 Admittedly, every believer brings temperament and personality with him or her when they become a follower of Jesus. And the right handling of emotions can prove to be rather difficult. These matters must be addressed through progressive sanctification and spiritual growth. To this end, there are four essentials: (1) the redemptive work of Christ; (2) the Word of God; (3) trust in Scripture as God’s word to His people; and (4) the work of the Holy Spirit in us.

If we are honest, there are no guarantees that bad things will not happen to us. Unfortunately, in this present age we are subjected to ill will, disease, violence, war, famine, weather disasters, house fires, muggings, loss, disappointment, physical pain, mental anguish, and more. Bad things do happen to good people. But, who among us us truly good? None are righteous, that is for sure. We all face the tyranny of circumstances. Rest and sleep at times are hard to come by. Despite our faith, we are in whatever position or situation that is happening to us. Yet, Paul said, “…do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God” (Phil. 4:6). We are to take no thought regarding our circumstance. We are to not let our hearts be troubled. In fact, it is the heart and the mind that conspire against our spirit to produce anxiety.

The Peace of God

It is God’s great desire that we find it in our hearts to rejoice in Him no matter our circumstances. In the midst of persecution and fear, David cried out, “But you, O LORD, are a shield about me, my glory, and the lifter of my head” (Psa. 3:3). Paul consistently preached about remaining in Christ regardless of the situation. He said, “Rejoice in the Lord always; again I will say, rejoice” (Phil. 4:4), adding, “…do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God” (v. 6). Paul said our praying and singing must be grounded in a solid understanding of who God is. Faith must overcome feelings. Regeneration brought with it a new song, a new heart. It is our reasonable service to present ourselves as a living sacrifice to God, spontaneous in heart-felt worship.

The Greek word μεριμνᾶτε (merimnate) used by Paul in Philippians 4 translates “take no thought.” This is the same word Jesus used when He said we are to not be anxious about the circumstances of our lives, what we will eat or what we will wear (see Matt. 6:25). The word means “do not ponder, brood over, or worry.” Paul said we must avoid allowing a state of nervous, morbid anxiety to germinate in our minds and hearts (Phil. 4:7). No doubt you have experienced runaway anxiety at some point in your life. It becomes easy to imagine all the possible outcomes of a bad situation. Sleep becomes nearly impossible. Imagination incites fear in our hearts and we go down the rabbit hole of inevitable calamity, enslaved to reasoning, arguing with ourselves and chasing phantoms. At this point, the last thing on our minds is the peace of God.

Martyn Lloyd-Jones makes a rather profound statement regarding the anxious Christian: “…people sometimes think that they are being sustained by the Christian faith when what they have is merely a psychological mechanism in operation”8 which tends to break down during a real crisis. Admittedly, this has been my experience. It is quite easy to get the cart before the horse, thinking we are well-equipped as believers in Christ to weather the tempest. Oh, but the waves! Surely, Jesus forgot about me! It is this position that is causing our anxiety, not Christ himself. Paul describes it as allowing our minds and our hearts to grip us. Peace in the midst of the storm must be firmly rooted in the practice of our faith. Being careful for nothing depends foremost on always being prayerful in all supplication and thanksgiving. It is knowing we are secure in Christ.

A Final Thought

We are personal beings, complex amalgams of our temperaments and personalities, comprised of body, mind, and spirit. As persons in three parts, our well-being is contingent upon the wellness of each of our parts. This is what we mean by “wholeness” or “wellness.” Moreover, the word “disease” suggests that something in us is at dis-ease. We are also social beings. Our interpersonal relationships and our culture inform who we are and how we “do” life. In fact, our communities of friends and of fellow believers impact our understanding of what it means to be human; to be like Christ. Dwelling on our sinful, suffering, and broken humanity invariably leads to spiritual depression. Paul informs us that Christian ecclesiology is given to us in a five-fold ministry of apostles, prophets, evangelists, pastors, and teachers to equip us for life, for the work of the ministry, fostering unity of the faith unto maturity. It is only by being equipped that we are able to escape the bondage of shallows and miseries and avoid falling into spiritual depression.

Steven Barto, BS Psy, ThM

Unless otherwise noted, all Scripture references contained herein are from the English Standard Version (ESV).

References
1 R.C. Sproul, “The Dark Night of the Soul,” Ligonier Ministries (June 13, 2023), retrieved Sept. 12, 2023, https://www.ligonier.org/learn/articles/dark-night-soul
2 Dr. Martyn Lloyd-Jones, Spiritual Depression: Its Causes and Cure (Grand Rapids, MI: Wm. B. Eerdmans Publishing, 1965), 191.
3 A.W. Tozer, The Pursuit of God (Harrisburg, PA: Christian Publications, 1948), 12.|
4 A.W. Tozer, Rut, Rot or Revival: The Problem of Change and Breaking Out of the Status Quo (Chicago, IL: Moody Publishers, 1993), 2.
5 Watchman Nee, A Balanced Christian Life (New York, NY: Christian Fellowship Publishers, Inc., 1981), 1.
6 A.W. Tozer, The Pursuit of God, 27.
7 Lloyd-Jones, Ibid., 107.
8 Ibid., 265.

It’s Time to Step Up and Help our Children

I HAD A DIFFICULT time watching the Netflix series 13 Reasons Why. The series is based on the 2007 novel Thirteen Reasons Why by author Jay Asher. It revolves around high school student Clay Jensen and the aftermath of the suicide of fellow high school student Hannah Baker. Before her death, she leaves behind a box of cassette tapes in which she details the reasons why she chose to end her life as well as the people she believes are responsible for her death. The show explores and depicts a wide range of social issues affecting today’s youth, including suicide, sexual assault, bullying, and rape. Hannah’s narrative in the series puts these critical issues in plain view, aptly presented by Katherine Langford as Hannah. According to Nielsen, 13 Reasons Why drew an audience of 6 million viewers in the U.S. in the first three days.1

For immediate HELP if you are in a crisis call the toll-free National Suicide Prevention Lifeline at 1-800-273-TALK (8255), which is available 24 hours a day, 7 days a week. The content of all calls is kept confidential.

The Daily Item newspaper in my hometown published an article online on May 7, 2017, shortly after the mini-series debuted. The writer interviewed local educators regarding 13 Reasons Why, specifically focusing on whether Hannah Baker justified her suicide by blaming others, and whether the final scene was an unnecessarily graphic depiction of the act. The series prompted mental health professionals to voice concerns directly to Netflix and the series producers. The controversial scene in the episode “Tape 7, Side A” showed Hannah contemplating her life in front of a mirror before getting into the bathtub, where she takes a razor and makes deep cuts along the length of her forearms. The camera stays on Hannah as her breathing slows down and the tub fills with blood. I remember the scene being disturbingly “peaceful.” Hannah’s mother walks in and finds her daughter dead. In July 2019, Netflix edited out the suicide scene in the first season’s final episode.2

With the release of the first season of the series, Netflix also released 13 Reasons Why: Beyond the Reasons, an aftershow documentary television film. The 29-minute documentary featured the cast and crew of the series and mental health professionals discussing their experiences working on the series and dealing with different issues including bullying, depression, and sexual assault.

Schools are crucial for keeping kids safe and connecting them to resources for handling mental and physical health concerns. U.S. Surgeon General Vivek H. Murthy, M.D., M.B.A., issued a rare public health advisory on December 6, 2021, calling on the nation to respond to the growing mental health crisis impacting young people that has worsened with the COVID-19 pandemic as a result of prolonged isolation. Murthy advised in his report that recent national surveys of young people showed alarming increases in the prevalence of certain mental health challenges. In 2019, one in three high school students reported persistent feelings of sadness or hopelessness, an overall increase of 40% from 2009 to 2019. Suicide rates among youth aged 10 to 24 years increased by 57% between 2007 and 2018, and there were more than 6,600 deaths by suicide in 2020 in this age group.3

The COVID-19 pandemic dramatically changed the world of our youth, including how they attended school, interacted with friends, and received health care. They missed graduation ceremonies, sports competitions, playdates, and time with relatives. More than 140,000 children in the U.S. lost a parent or grandparent caregiver to COVID-19.4 Recent research covering 80,000 youth globally found that depressive and anxiety symptoms doubled during the pandemic, with 25% of youth experiencing depressive symptoms and 20% experiencing anxiety symptoms.5 Moreover, pandemic-related measures reduced in-person interactions among children, friends, social support, and professionals such as teachers, school counselors, pediatricians, and child welfare workers. This made it harder to recognize signs of child abuse, mental health concerns, and other challenges.

Jennifer Ellers and Emma Benoit write, “Even more concerning than the number of youths struggling with depression is the figure (60%) of teenagers who received no mental health treatment for depression—not counseling or medication.”6 Sadly, in the U.S. today suicide is the third-highest cause of death between the ages of 15 and 24.7 Between 2019 and 2020, there was a 30.7% increase in emergency room visits for mental health reasons for children ages 12-17. Suicide is a serious public health problem among all age groups. But, when a young life is extinguished it exacts a tremendous toll on entire communities as people recognize the significance of the loss. Boys are 4 times more likely to die from suicide than girls. Girls are more likely to attempt suicide than boys. Guns are used in more than half of youth suicides.8

Current statistics suggest that 1 in 5 high school students report being bullied on school property. More than 1 in 6 high school students reported being bullied electronically. Many youths are emboldened by a lack of face-to-face confrontation when leveling attacks via social media or texting. The potential fallout from cyberbullying is far greater than traditional bullying. Social media does not allow for conversation: an actual give-and-take discussion about feelings and concerns. Caroline Miller writes, “In several studies, teenage and young adult users who spend the most time on Instagram, Facebook, and other platforms were shown to have a substantially (from 13 to 66 percent) higher rate of reported depression than those who spent the least time.”9 These platforms promised increased connectivity at the outset, but this has been far from the truth. Sherry Turkle, Ph.D., believes social media is causing a “…flight from conversation—at least conversation that is open-ended and spontaneous, conversation in which we allow ourselves to be fully present and vulnerable,.” Turkle says social media has led to “…an assault on empathy.”10

Teen suicide risk factors include mental illness (including depression), conduct disorders, poor self-image, and substance abuse; family stress/dysfunction; environmental risks, including the presence of a firearm in the home; and, situational crises (e.g., traumatic death of a loved one, physical or sexual abuse, family violence). Most suicidal teens act in ways that can signify ongoing crises. They might make statements like, “I wished I’d fall asleep and never wake up,” or “I’m going to kill myself.” It is not unusual to see online postings containing vague threats or suggesting a plan. Sometimes, the depressed teen will give away prize possessions or cancel major activities. He or she may become preoccupied with death. There can be changes in appearance such as choice of clothing or personal care. It is critical to realize that teens who feel suicidal are not likely to directly ask for help.

Effective suicide prevention among youth must be incorporated into school and after-school activities. Of paramount importance is maintaining a positive school climate, including student behavioral expectations. Teachers and counselors must promote care and trust in student/adult relationships. This is the responsibility of the entire school staff. Obviously, parents are at the crux of modeling behavior and play a vital role in helping children develop a positive sense of worth. If a school notifies a parent of their child’s risk for suicide, it becomes the responsibility of the parent to seek mental health assistance and follow through with all professional or pastoral recommendations. Take all threats seriously, and maintain regular communication between the school and the counseling service. Above all, it is crucial to validate the feelings of anyone who is struggling to cope with his or her emotions.

Steven Barto, B.S. Psy., M.A. Theology

References
1 https://variety.com/2018/digital/news/13-reasons-why-season-2-ratings-premiere-nielsen-1202825235/
2 “Netflix Deletes Graphic Suicide Scene from First Season of 13 Reasons Why,” CBS News, archived from the original on July 17, 2019, retrieved Feb. 23, 2023, https://www.cbsnews.com/news/13-reasons-why-suicide-scene-hannah-baker-season-finale-death-katherine-langford-season-1-episode-13/
3 Linda M. Richmond, “Surgeon General Calls for Action to Address Youth Mental Health Crisis,” Psychiatryonline.org, Jan. 27, 2022, accessed Feb. 23, 2023, https://psychnews.psychiatryonline.org/doi/10.1176/appi.pn.2022.2.11
4 Hillis, Blenkinsop, Villaveces, et al., 2021, “Covid-19-Associated Orphanhood and Caregiver Death in the United States. Pediatrics,” DOI: 10.1542/peds.2021-053760
5 Racine, McArthur, Cooke, et al., 2021, “Global Prevalence of Depressive and Anxiety Symptoms in Children and Adolescents During COVID-19: A Meta-analysis,” JAMA Pediatrics, 175(11), 1142–1150, https://doi.org/10.1001/jamapediatrics.2021.2482
6 Jennifer Cisney Ellers and Emma Benoit, “The Dark Side: Teen Depression and Suicide,” Christian Counseling Today, Vol. 26, No. 2, (n.d.), 29.
7 “Suicide Statistics and Facts,” SAVE, Oct. 12, 2022, accessed Feb. 20, 2023, https://save.org/about-suicide/suicide-statistics
8 “Teen Suicide,” Johns Hopkins Medicine, (n.d.), accessed Feb. 24, 2023, https://www.hopkinsmedicine.org/health/conditions-and-diseases/teen-suicide
9 Caroline Miller, “Does Social Media Cause Depression?” Child Mind Institute, Apr. 14, 2022, accessed Feb. 23, 2023, https://childmind.org/article/is-social-media-use-causing%20-depression/
10 Sherry Turkle, Ph.D., Reclaiming Conversation: The Power of Talk in a Digital Age (New York, NY: Penguin Books, 2015), 4.

Psychology and Christian Theology

I WANT TO REVISIT a subject I’ve spoken about several times over the years. Can psychology and Christian theology be integrated into a meaningful, powerful, and comprehensive form of counseling. Mark R. McMinn, Ph.D., writes, “The healing motif woven throughout the narrative of human history reflects a common pattern to healing and health.”1 Psychology is one of several disciplines that seek to understand human behavior. Much of its roots are in philosophy. Remarkably, psychology is infused with theological beliefs about who we are in God’s universe. Christianity—more than religion or theology—is an encounter with Christ that redeems and restores lives. Yet, many people keep faith carefully segregated from the rest of their lives.

Although modern psychology is largely secular, Christian interest in psychology has exploded over the last several decades. Eric L. Johnson explains by writing, “…older psychology relied much more on the philosophical and theological reflections of Christian thinkers and ministers… this was genuine psychological work and it pervades the history of Christianity.”2 Johnson notes that after the New Testament era, the Bible and the intellectual contributions of the Greeks both helped establish early psychological theorizing among Christians for the next fourteen hundred years. For example, Augustine of Hippo (354-430 AD) believed memory is the single most important aspect of the mind because it forms the very rubric of psychological functioning.

Martyn Shuttleworth believes Augustine had difficulty reconciling paradise and the eternal spiritual riches promised by God with the intense suffering he saw in Western Europe as the Roman Empire fell. The entire region was devistated by barbarian raids, war, famine, and widespread disease. Shuttleworth said, “…this provided the spark for [Augustine’s] interest in psychology as he tried to reconcile his new, Christian beliefs with the world around him.”3 In many ways, Augustine was the first philosopher to propose that humans had an ‘inner self,’ and that a healthy person had inner unity. Inner disunity caused malady. In this regard, dis-ease impacts the mind, body, and spirit. Augustine saw the human mind as the interface between God and earth, which he addressed in his treatise, Confessions. His desire to explicitly engage in working out the differences between Christian and pagan thought led to his comparing and contrasting the (temporal) city of man and the (eternal) city of God.

An Integration View

The Oxford Learner’s Dictionaries defines integration as “the act or process of combining two or more things so that they work together.” The origin of this word is from the early 17th century, from Latin integratio(n-), from the verb integrare, and from the noun integer, meaning “whole,” further influenced by the root of tangere, meaning “to touch.”4 This expresses the notion of “renewal, restoration to wholeness.” Because of the truth that man exists on three distinct yet interconnected levels (body, mind, and spirit), counseling is best served by “holistic” modalities. Counselors who support integration believe it brings a “value-added” contribution to their counseling practice and their Christian communities. I believe integration of scientific methodology, biblical revelation, biblical morality, and Christian theology is critical to addressing mental health and existential crises at hand.

To that end, for several decades students and professionals have been exploring the best approach for the integration of psychology and Christianity. Stanton L. Jones, in order to understand the relationship between these disciplines, believes we must hold the basic tenet that both fields seek to answer such formidable questions as origin, purpose, and destiny.5 As free moral agents with a capacity for reason and wonder, humans cannot ignore their quest for answers to these wonderments. Existentialism, one of the major schools of philosophical thought, attempts to understand several key elements: (i) anxiety and authenticity; (ii) freedom; (iii) situatedness; (iv) existence; (v) irrationality/absurdity; and (vi) crowd or society. Application of scientific method and liberal thought to the study of humans and their ills continued to fuel the secularization that pushed “religion” into the realm of private beliefs.

I find it useful to consider the integration of psychology and religion as a kind of cross-pollination. In biology, cross-pollination is when pollen from one plant variety fertilizes flowers of another variety, usually within the same species. In the same manner, psychology, theology, and philosophy can be considered “kindred” species or endeavors of human thought. Indeed, as I discussed above, early psychology relied on philosophical and theological reflections. The 5 Great Questions every civilization asks of itself—Where did we come from? Who are we? What is the purpose of our existence? How can we determine morality? Where are we going when we die?—are at the very heart of Existentialism. Unless we somewhat successfully answer these great questions, life becomes what Søren Kierkegaard (1813-1855) calls a tormenting contradiction borne out of “…a synthesis of the infinite and the finite, of the temporal and the eternal, of freedom and necessity.”6

Grace-Based Counseling

Given that each one of us is a sojourner, on a life-long trek to understanding and enlightenment (small-e), it is paramount to always remember the plank in our own eye before pointing to the speck in the eye of another sojourner. Yes, it is admirable to want to help, advise, counsel, or mentor. No one is a stranger to suffering. It is also natural for us to focus (sometimes far too extensively) on the sorrows of others in order to distract ourselves from the pain that festers within us. If we are to understand the pathos of our lives, we must have an exemplar for comparison. How are supposed to live? Who among us can be the perfect example of grace and humility? Or, of spiritual and emotional maturity? Man’s heart is devious above all else; it is perverse—who even begins to understand it?” (Jer. 17:9-10). John Calvin called the heart a manufacturer of idols. It is a place of hidden agendas. In fact, God knows whenever we spread out our hands to a strange god” (Psa. 44:20-21).

Eric Scalise, a senior vice president for Hope For the Heart and former department chair of counseling at Regent University, writes, “…grace is not new to people of faith [but] incorporating this critically important dynamic and essential ‘change agent’ into the therapeutic process is long past due.”7 It should come as no surprise that grace-based counseling begins with the counselor. In this regard, Fowler and Ford write, “If the counselor is not experiencing God’s grace in their daily life, he or she cannot be a conduit of God’s grace to the one who is hurting.”8 Grace is always undeserved. Regardless, it never cancels one’s personal responsibility or the consequences of sin. Paul was adamant about this. He wrote, “What then are we to say? Should we continue in sin in order that grace may abound? By no means” (Rom. 6:1-2). Grace is “God’s unlimited kindness toward his people regardless of what they might deserve.”9

A man or woman who wishes to summit Mount Everest would never think of hiring a sherpa who has never been to the mountaintop. Nor can a counselor who does not possess the proper orientation toward God’s grace be a guide for others who seek Him. It is no small coincidence that “grace” implies a proper orientation. It is characteristic of God to show us grace because of His omnibenevolence and mercy. He is good to send pastors and teachers and mentors and counselors into this sin-scarred world, mature in spirit and driven by grace to redeem and restore mankind to his Creator. God prepares the hearts of those He calls in order that they might move with “Christ-like” compassion and mercy in the counseling session. James N. Sells, Ph.D. writes, “…grace becomes the basis of counseling because of the work of Christ. That is where it starts.”10 We have been called to copy divine grace in human form.

Steven Barto, B.S. Psy., M.A. Theology

Unless otherwise indicated, all Scripture references herein are from the New Revised Standard Version (NRSV). The NRSV, completed in 1989, follows a formal-equivalence principle that its translators identify with the words “as literal as possible, as free as necessary.” It is considered the best now available in English, especially for in-depth study (exegesis).

References

1 Mark R. McMinn, Ph.D., Psychology, Theology, and Spirituality in Christian Counseling (Carol Stream, IL: Tyndale House Publishers, 2011), 40.
2 Eric L. Johnson, “A Brief History of Christians in Psychology,” in Psychology and Christianity: Five Views, 2nd ed. (Downers Grove, IL: IVP Academic, 2010), 11.
3 Martyn Shuttleworth, “Psychology in the Middle Ages,” Explorable.com, Oct. 9, 2011, retrieved Feb. 12, 2023, https://explorable.com/middle-age-psychology-st-augustine
4 Oxford Learner’s Dictionaries, accessed Feb. 13, 2023, https://www.oxfordlearnersdictionaries.com/us/definition/english/integration
5 Stanton L. Jones, “An Integration View,” in Psychology and Christianity: Five Views, Ibid., 101.
6 Søren Kierkegaard, The Sickness Unto Death: A Christian Psychological Exposition for Edification and Awakening (New York, NY: Penguin Books, 1989), 43.
7 Eric Scalise, in “Praise for Grace-Based Counseling: An Effective New Biblical Model,” inside cover (Chicago, IL: Moody Publishing), 2021.
8 Richard A. Fowler and Natalie Ford, Grace-Based Counseling, Ibid., 18.
9 K.L. Johnson, “Grace,” in the Evangelical Dictionary of Theology, 3rd. ed. (Grand Rapids, MI: Baker Publishing, 2017), 357.
10 James N. Sells, Ph.D., in the Forward to Grace-Based Counseling, Ibid., 10.

Vaping of Marijuana on the Rise Among Teens

More teenagers in the United States are vaping marijuana than ever before. Health and addiction experts believe vaping is more dangerous than smoking it in a joint, pipe, or bong. Between 2017 and 2019 the percentage of teens who reported using marijuana within the past month had risen from 13.9% to 15.4%. However, studies done at that same time revealed that vaping marijuana rose from 2.1% to 5.4%. Katherine Keyes, of Columbia University Mailman School of Public Health in New York City, said vaping seems to be replacing smoking at a fast pace. Linda Richter, vice president of prevention research and analysis at Partnership to End Addiction, blames the popularity of vaping nicotine and rapid legalization in America of marijuana for personal use for this increase.(1)

Kids are being flooded with images of marijuana vaping products everywhere, especially on social media platforms. It is easier to hide marijuana vaping because there is no odor. Its use is harder to be detected in schools, public spaces, and at home.

The wave of nicotine vaping that spread throughout middle and high schools over the past several years has increased the likelihood that kids who vape nicotine will also begin to vape marijuana. Richter said vaped products are typically seen as safer and healthier than smoked products. After all, when e-cigarettes were introduced in the marketplace, they were heralded as safer than smoking cigarettes. Unfortunately, vaping is actually quite harmful. Vaping does not involve smoke; rather, it heats THC oils into a concentrated vapor. Vaping delivers a much higher dose of THC (delta-9-tetrahydrocannabinol), the principle psychoactive ingredient responsible for “getting high,.” and these concentrated levels are causing a high degree of addiction.

PSYCHOSIS

Mental health and substance abuse diagnoses are a major contributor to the rise in ER visits in America since 2019. Research shows a strong dose-to-response relationship between chronic use of high-potency THC and the chances of developing symptoms of psychosis.(2) Additionally, all drugs taken in excess have a direct impact on the brain reward system, which is involved in the reinforcement of behaviors and the production of memories.(3) The American Psychiatric Association has determined that psychological problems are often caused or exacerbated by psychoactive substances.(4) Bhattacharyya, Morrison, et al, believe THC can induce psychotic symptoms and anxiety. Further, in patients with schizophrenia, THC may exacerbate existing psychotic symptoms, anxiety, and memory impairment. Long-term ingestion of THC can be responsible for a risk of developing schizophrenia.

EVALI

As of January 14, 2020, all 50 states, the District of Columbia, the U.S. Virgin Islands, and Puerto Rico reported an increase in patients with EVALI (e-cigarette or vaping product use-associated lung injury).(6) While vaping does not involve smoke, as noted above, the liquids used in vaporizers contain potentially toxic chemicals used to produce flavoring. Teens and young adults are showing up in increasing numbers at ERs nationwide with fever, shortness of breath, abnormally rapid breathing, nausea, and diarrhea. Some are diagnosed with pneumonia. The EVALI outbreak is strongly linked to vitamin E acetate found in the majority of vaping products.(7) Understanding the long-term health consequences of EVALI will require long-term patient follow-up. It is not known whether additives other than vitamin E acetate in e-cigarette, or vaping, products might cause similar lung injury.(8)

FIND HELP NEAR YOU

The following can help you find substance abuse or other mental health services in your area: www.samhsa.gov/find-treatment. If you are in an emergency situation, people at this toll-free, 24-hour hotline can help you get through this difficult time: 1-800-273-TALK. Or click on: www.suicidepreventionlifeline.org. A step by step guide on what to do to help yourself, a friend or a family member on the Treatment page. Never go it alone.

Resources
(1) Amy Norton, “Big Rise in Marijuana Vaping Among U.S. Teens,” WebMD, May 20, 2022, accessed Dec. 15, 2022, https://www.webmd.com/mental-health/addiction/news/20220520/big-rise-in-marijuana-vaping-among-us-teens
(2) G.S. Wang, C. Buttorff, et al, “Impact of cannabis legalization on healthcare utilization for psychosis and schizophrenia in Colorado,” Elsevier International Journal of Drug Policy, Vol. 104, June 2022, accessed Dec. 15, 2022, https://www.sciencedirect.com/science/article/abs/pii/S0955395922001049
(3) American Psychiatric Association, Diagnostic and Statistical Manual of Mental Disorders, 5th ed., DSM-5 (Arlington, VA: American Psychiatric Association, 2013), 481.
(4) Ibid., 483.
(5) S. Bhattacharyya, P. Morrison, et al, “Opposite Effects of Δ-9-Tetrahydrocannabinol and Cannabidiol on Human Brain Function and Psychopathology.” Neuropsychopharmacology Journal, Nov. 18, 2009, accessed Dec. 15, 2022, https://doi.org/10.1038/npp.2009.184
(6) V. Krishnasamy, B. Hallowell, PhD, J.Y. Ko, et al, CDC Morbidity and Mortality Weekly Report, Jan. 24, 2020, accessed Dec. 15, 2020, https://www.cdc.gov/mmwr/volumes/69/wr/mm6903e2.htm
(7) R. Adhikari, T. Koritala, et al, “EVALI—E–Cigarette or Vaping Product Use-Associated Lung Injury: A Case Study,” Cureus, Feb. 2021, 10.7759/cureus.13541.
(8) V. Krishnasamy, et al, Ibid.

Integrative Perspectives on Psychology and Christian Counseling

IN THE PAST, Evangelical church leaders have notoriously denounced psychology, choosing to rely only on Christian doctrine and biblical principles when counseling individuals. Lately, there is an effort in play to integrate psychological principles and therapies with Christian theology. As a Christian, I remain committed to the spiritual truths of original sin, man’s sin nature, and the need for redemption from a fallen position—the root cause of man’s troubles. Therefore, it is necessary to turn to God’s Word for guidance in all matters. Yet, I believe psychology and religion have more in common than evangelicals seem ready to admit. But is integration (Latin adjective integer, meaning “whole” or “entire”) the best approach to psychology in the Christian church?

Robert C. Roberts of Baylor University writes, “Christianity and psychology are not necessarily two things in quite the way the integration model suggests” (1). Christian psychology recognizes an “antecedent presence” of psychological truth and insight in Christian tradition and in the Bible. We understand that Christianity defines “soul” as mind, will, and emotions. In addition, man has a physical body and a spirit.

Origins of Psychology

It has long been difficult to define psychology as a hard science in the traditional sense given that experimenters cannot “observe” the workings of the mind or “measure” emotions. Many early practitioners considered psychology to be a specialized branch of philosophy. They based their conclusions on several factors. First, they had a difficult time accepting subjective reports as evidence. Second, they doubted that unconscious inference is a coherent and measurable concept. Rene Descartes gave us the concept that mind and body are in some categorical way separate from each other; that mental properties are non-physical in nature. This concept, called dualism, plays at least a part in the idea of nature versus nurture. Descartes believed the mind influences the body, and the body influences the mind.

Clearly, psychology did not initially emerge as science. This presents a challenge when researching the origins of psychology. Ancient civilizations studied one another to determine who was reliable and trustworthy, and evidence suggests they likely recorded and interpreted dreams, mental illness, and emotions. Was this an early form of psychology? Or did psychology begin with systematic explanations of human cognitive experience, which can be traced back to the early Greeks? Plato and Aristotle, for example, established elaborate theories that attempted to account for memory, perception, and learning. Maybe this was the starting point? Because of these dubious beginnings, the church relegated psychology to a branch of humanistic philosophy that allowed no room for spirituality or religious belief. The respective realms of psychology and religion were deemed diametrically opposed.

In his book God’s Psychiatry, Charles L. Allen notes that the word psychiatry comes from two Greek words: psyche and iatreia. The word psyche really means “the person,” and is translated as “breath,” “soul,” “mind,” “reason,” and the like. The word iatreia means “treatment,” “healing,” “restoration,” and so on. Putting these two words together, we get “the healing of the mind,” or, perhaps more specific to Allen’s interpretation, “the restoring of the soul.” Treatment can mean medical care per se, or it can refer to ministering to the soul (2). Allen writes, “The minister is concerned with man’s soul; he believes that if his soul is sick the man is sick, indeed. And only God can heal the soul. So, the first and most important psychiatry must be God’s psychiatry” (3).

Toward an Integration

The term integration predates its recent popularity, having first emerged in the 60s and 70s. The gist of integration is bringing together the fields of psychology and Christian theology, which have typically been considered polemical. Recent degree and training programs in psychology and counseling are at the epicenter of the “integration movement.” The hope is to familiarize psychologists with the Christian worldview of mental dis-ease. David Entwistle said, “I have become convinced that we can strive to make intentional and productive links between Christian faith and all aspects of life” (4). As noted above, Roberts prefers a different approach, stating, “We do not think that integration is either impossible or necessarily a bad thing. But I have come to think it is more difficult to do well, and more dangerous to do badly, than most of its advocates suppose” (5). His primary concern is psychology tends to bring on narcissism, individualism, consumerism, egoism, emotivism, instrumentalism, victimism, irresponsiblism, and (at times) atheism. Secular counseling tends to look for “reasons” or “causes” regarding mental illness and bad behavior, which has the potential to stymie personal growth.

Psychology is already infused with theological beliefs about our place in God’s world. In this regard, integration is about seeking all of God’s truth, recognizing His sovereignty over all that we do, and proclaiming our praise and gratitude for the wonders of His creation (6). I believe we can obtain a more complete view of what it means to be human in God’s world through a combination of Christian theology and contemporary psychology. This is reasonable because psychology describes us as we are, and Christian theology describes us as we are intended to be—questions of ultimate concern such as purpose and destiny. Christianity teaches us that original sin and man’s fall from grace are at the root of the troubles we face in everyday life. Counseling and discipling efforts must therefore speak to our brokenness. It must consider the rupture in relationships between God and humanity, between people, and between humanity and creation.

“Where the truth is, insofar as it is truth, there God is.” — Cervantes

Many individuals focus on Christianity as a religious belief and psychology as a profession, without much credence for overlap. Christians see life itself as sacramental, as it should be. Accordingly, our vocation should be seen as a calling in which we serve God. A Christian worldview requires that we apply our God-given abilities and talents toward a caring and restoring ministry. The central purpose of Christianity is to share the saving grace of God through His Son, and to love and serve others; to shape our livelihoods, relationships, and lifestyles in accordance with the example of Christ. No aspect of life is outside the scope of God’s sovereignty. Kelly Kapic says, “Growing in our knowledge of God changes our view of everything else. It is not that we lose sight of all except God, but rather that we view everything in light of God and through the story of his creation and redemption” (7).

Critics of integration claim that the term suggests “mixing together” or combining two things that belong to distinct realms. But the result of integration is not meant to create a hybrid, such as “psychotheology.” Stanton Jones of of Wheaton College writes, “What matters ultimately is not the word, but what the term summarizes—the complex understandings and commitments to living out our faith with integrity… call it anything you like; at stake is not the term, but one’s fundamental stance as a Christian as one engages the entire world of learning and action” (8). Jones believes if we succeed in justifying how and why Christianity can interact with the science of psychology, we will have also established the basis for how it must also interact with the profession of psychology.

A Biblical Counseling View

Jones said, “I am neither an advocate of ‘Christian psychology’ nor of ‘biblical counseling’ as formulated… there is room for well-meaning Christians to disagree on the application of biblical teaching to psychological study” (9). David Powlison writes, “Christian faith is psychology. A coherent, comprehensive understanding of how people work is intrinsic to thinking Christianly” (10). P.T. Forsyth says, “Theology is faith thinking.” Building on this, Trevor Hart said, “Theology is the attempt by faith to understand itself, its object, and its place in today’s world” (11). Kapic writes, “Whether we view God as distant or near, as gracious or capricious, as concerned or apathetic, the conclusions we reach—whether the result of careful reflection or negligent assumptions—guide our lives” (12). It is appropriate for our Christian beliefs to impact all aspects of our daily lives. Accordingly, Powlison also believes Christian ministry is psychotherapy—intentional, constructive conversation indispensable to practicing Christianly.

True theology is inevitably lived theology. J.J. Packer said, “If our theology does not quicken the conscience and soften the heart, it actually hardens both.” We must integrate Christian belief into our larger picture of the world and our place in it. In terms of the community of believers, it is important that each level of engagement be based on biblical principles. Hart writes, “Faith—when it is truly faith rather than a mere intellectual assent to some proposition or other—will always seek to enter into a fuller and deeper knowledge and understanding of that which matters most to it” (13).

Theological detachment produces a divide between spirituality and theology, between life and thought, between faith and agency.

Stanton Jones met Jay Adams, the founder of Biblical Counseling theory, years ago on a college campus. Adams told Jones to withdraw from university studies in psychology because “…so much damage [is] being done to the cause of Christ by psychology.” Jones did not take Adams’ advice, but he thought Adams’ concerns were not completely without merit (14). Jones believes being committed fully to Jesus Christ as Lord means being committed to anchoring our approach to all of life in God’s inspired Word. However, Jones expresses the following concerns regarding psychological therapies in the church:

  • we often insufficiently mine the riches of Scripture and Christian tradition on a secular understanding of people and their problems;
  • we are often insufficiently critical of secular or humanistic assumptions and values embedded in the psychologies we embrace;
  • the value of certain approaches to psychology is often vastly oversold;
  • the damage done by the psychologizing of our culture and of the church is real.

Concluding Remarks

Eric L. Johnson, editor of Psychology and Christianity: Five Views (2010) says modern psychology has become quite influential in Western culture and the Christian church. Typically, psychology has been silent on religion, and at times has taken a rather hostile approach. Church leaders often want nothing to do with psychology, while others embrace it with enthusiasm. Most churchgoers fall somewhere in the middle. We cannot be naive in thinking psychology is “perfectly harmless” in its approach to human ills. Interestingly, older psychology is rooted in the theological and philosophical reflections of Christian thinkers and ministers. Plato, Aristotle, and Epicurus explored topics regarding memory, reason, sensation, appetite, motivation, virtues, vices, and human maturation. After the New Testament era, biblical principles and Greek intellectualism contributed to psychological theories for the next fourteen hundred years.

As Entwistle noted, people often see Christianity as a religious belief and psychology as a profession, believing the two have very little in common. He suggests that we begin with a Christian worldview from which we engage in the discipline of psychology. This approach allows for the use of many psychological insights contained within Christian theology, and enables us to engage in modern research and clinical treatment from a Christian viewpoint. Therefore, I agree with Entwistle and others that integration of psychology and Christian theology is a worthwhile proposition. After all, the two fields share a rich historical relationship. To ignore this beneficial connection is to deny Christianity as the backdrop to virtually all scientific discussion in the formative stages of science.

Steven Barto, B.S. Psy, M.A. Theology

References
(1) Robert C. Roberts, “A Christian Psychology Response to Integration,” Psychology and Christianity: Five Views, 2nd ed. (Downers Grove, IL: InterVarsityPress, 2010), 132.
(2) Charles L. Allen, God’s Psychiatry: Healing for Your Troubled Heart (Grand Rapids, MI: Revell, 2015, 1953), 11.
(3) Allen, Ibid., 12.
(4) David N. Entwistle, Integrative Approaches to Psychology and Christianity, 3rd ed. (Eugene, OR: Cascade Books, 2015), ix.
(5) Roberts, Ibid., 133.
(6) Entwistle, Ibid., 5.
(7) Kelly M Kapic, A Little Book For New Theologians: Why and How to Study Theology (Downers Grove, IL: InterVarsityPress, 2012), 26.
(8) Stanton L. Jones, “In Integration View,” Psychology and Christianity: Five Views, Ibid., 102.
(9) Jones, Ibid., 112.
(10) David Powlison, “A Biblical Counseling View,” Psychology and Christianity: Five Views, Ibid., 245.
(11) Trevor Hart, Faith Thinking: The Dynamics of Christian Theology (Eugene, OR: Wipf and Stock Publishers, 1995), 1.
(12) Kapic, Ibid., 26.
(13) Hart, Ibid., 3.
(14) Jones, Ibid., 276.