The influence of psychology and psychiatry [1] on our culture and within the church has been massive and caused an erosion of confidence in the authority and sufficiency of Scripture, as well as the church’s influence for the transforming power of the gospel of Jesus Christ. This sway has been strengthened by the exaggerated authority of professionalization in culture, the rise of “scientism,” [2] and the corollary demise of theological depth, knowledge of Scripture, and biblical eldership in the church (1 Tim. 3:2; Titus 1:9). These combined factors have contributed to the immense influence of psychology and psychiatry captured in the following statistic: 

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In 2021, it was estimated that more than one in five adults in the US and one in eight people globally have a mental health diagnosis. Another large-scale study concluded that one out of every two people in the world will develop a mental health disorder in his or her lifetime [3] 

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Another has noted that there are over 76 million people currently taking some form of psychotropic medication. [4]

 

The terms psychology and psychiatry contain the concept of “soul,” [5] but the ideology is built on an evolutionary and materialistic view of man. This is a crucial factor in understanding the antithetical foundations and worldviews between biblical anthropology and the secular mind. It should be noted that Sigmund Freud, considered the “father” of psychoanalysis, was atheistic and sought to establish a “secular priesthood” in place of biblical Christianity. While there are over 500 different theories of counseling and not all are based on his theories, there is a common influence of both this principal view of man and ensuing methodologies. 

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Due to the prevalence, influence, and contrary views of psychology and psychiatry to Scripture, the elders of Newtown Bible Church offer this statement of our position. This position flows from our unwavering commitment to the authority and sufficiency of Scripture. We acknowledge that sincere Christians vary from these conclusions in total and that it is possible that sincere Christians can work in the fields of psychology and psychiatry while maintaining a commitment to Christ and the gospel. We also grant that Scripture is not an encyclopedia of manmade psychological labels, but maintain that it does, by direct commandment, explicit teaching, transcendent principles, and trustworthy examples provide all that is necessary “for life and godliness” (2 Pet. 1:3). This promise assures of God’s provision for whole lives possessive of spiritual stability, resilience, and joy within a fallen world and the battle with remaining corruption able to be sanctified in the complexities of life. 

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A statement on this topic must begin with the reality that God is the Creator of man (male and female) in His image (Gen. 1:26–28). This reality asserts that God exists, He is the Creator of all things, man is a created being whose uniqueness lies in bearing God’s image, and, therefore, God is the One from whom we learn the nature of man, his purpose, and what normal humanity should look like. The statement also implicitly affirms that Scripture is God’s authoritative and sufficient revelation to man by which he may know God, himself, and how to live wisely, happily, and in hope.  

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Scripture states that God “formed man from the dust of the ground and breathed into him the breath of life” (Gen. 2:7). Man is established as both a physical and spiritual being, two parts that are distinct and inseparable. The distinction is most clearly seen at death when there is a separation of the spirit and body (Lk. 8:55; John 19:30). The inseparability is captured in the reality of the resurrection (Lk. 24:39; 1 Cor. 15:35–49; 2 Cor. 5:4).

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This truth is most simply captured by understanding humanity is composed of the outer and inner man. Some Christians, who support the necessity of integrating principles of psychology with the teaching of Scripture, argue for a trichotomist view of man. This position teaches that the outer/inner man should be subdivided into body, soul, and spirit based on statements made in 1 Thessalonians 5:23 and Hebrews 4:12. The importance of this position is summarized by David Powlison: 

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Evangelicals 'earliest rationalization for psychotherapeutic [6] professionalism utilized trichotomist anthropology. If human nature can be divided into body, spirit, and soul, then we need the doctor to treat the body, the pastor to treat the spirit, and the psychologist to treat the soul. [7] 

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In contrast, NBC holds to a dichotomist view of man. This position states that human nature is biblically viewed as inner and outer man (2 Cor. 4:16; Eph. 4:22–24). The purpose of the distinction in 1 Thessalonians 5:23 and Hebrews 4:12 is best captured by John Street: 

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A concordance study of psychē shows that when Scripture uses the term ‘soul’ in relation to man, it refers to that aspect of the inner man in connection with his body. When it uses the term ‘spirit,’ it is that aspect of the inner man out of connection with his body. No distinction exists in Scripture between the psychologically oriented and the spiritually oriented inner man.[8] 

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We maintain that Scripture views man holistically and the inner man under a variety of terms, such as captured by Jesus’s statement: “You shall love the LORD your God with all your heart, and with all your soul, and with all your mind, and with all your strength” (Mk. 12:30). In fact, the most all-encompassing biblical term for the inner man is “heart.” The comprehensiveness of this term is captured in the following definition: “the control center of a person and the seat for thoughts, attitudes, motivations, and actions.” [9] Thus, Scripture states, 'Watch over your heart with all diligence for from it flow the springs of life" (Prov. 4:23; cf. Mk. 7:20–23; Heb. 4:12). 

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The position of NBC is that man is biblically understood as, first, a whole person (outer/inner man) and, second, as made “in God’s image” to worship God. These fundamental statements and their implications stand in direct contrast to the ideology of psychology and psychiatry. Therefore, we make the following statement and assertions regarding our stance toward counseling.

 

1. Man is a Whole Person 

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We affirm that man is a whole person, consisting of both physical and spiritual components in a distinct, but indissoluble union. This means that man’s physical body is affected by internal spiritual realities and his spiritual condition can be affected by external features of both environment and the condition of the body. Thus, conditions of the physical body related to disease, brain damage, fatigue, sickness, stress, lack of sleep, medications and other ailments variously affect the capacity of the inner man and can provide various temptations. Conversely, the condition of the inner man, such as, depression, fear, anger, anxiety, unrepentant sin, and other similar inner-man maladies have expression through the physical body (Psalm 32, 38, 42). 

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We affirm, however, that the primary element of man’s well-being is directly related to the condition of the inner man. While the outer man is not ignored, it is not primary. We maintain that psychology and psychiatry confuse this reality by presenting a false sense of scientific credibility by attaching medical labels to non-organic [10] and non-scientifically determined behaviors. This false scientific credibility is exposed, first, by the fact that there is no consensus on the validity of the labels among the hundreds of psychological schools. Moreover, diagnosis can change with culture, as noted by Dr. Michael Emlet, “social-cultural values influenced the inclusion or exclusion of specific diagnoses from the DSM and impact the prevalence of diagnosis.” [11] This is confirmed by Dr. Jenn Chen: 

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The Council for Evidence-Based Psychiatry of the United Kingdom wrote, “Psychiatric diagnostic manuals such as the DSM [12] and ICD [13] are not works of objective science but rather works of culture since they have largely been developed through clinical consensus and voting. Their validity and clinical utility are therefore highly questionable, yet their influence has contributed to an expanse medicalization of human experience.” [14]

 

This lack of consensus means that there is no consistent foundation on which to build a proven and accepted body of knowledge and, therefore, of consistent evaluation or treatment. Second, psychological labels give the false impression of identifying and understanding causation. Since labels are founded in behavioral (non-organic) diagnosis, they are subjective and descriptive, not objective and explanative—including severe diagnosis such as Bipolar, Schizophrenia, Dissociative Identity Disorder, etc.  

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We assert that there is some, but limited usefulness in the descriptive nature of certain labels regarding behavior. However, we maintain that psychological labels are unnecessary and present at least four dangers: 

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(1) redefine what Scripture identifies as sin; 

(2) distance the individual from personal responsibility; 

(3) give the false impression of causation and false credibility to treatment;

(4) focus only on behavior and not the deeper issues of the inner man.  

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In contrast to this confusion, biblical counseling seeks to discern between what is a “physical symptom” and a “spiritual problem.” [15] Thus, we maintain that while it is important to fully understand the physical component of a problem—general health, sleep, drug side effects, etc.— the spiritual component is also addressed, such as idolatry, fear of man, self-control, motivations and belief, and like corruptions of the flesh. The primacy of the spiritual component is founded, first, upon the individual’s genuine experience of salvation and a genuine faith in Jesus Christ— regeneration (John 3:3–8; 1 John; 2 Cor. 5:17), repentant faith (Mk. 1:15; Lk. 24:46–47; 1 Thess. 2:13), union with Christ (Col. 1:27), indwelling and sealing of the Holy Spirit (Eph. 1:17; Rom. 8:9–10). 

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Another serious error of psychological and psychiatric focus on the outer man is the failure to make the distinction between the brain and the mind. This fallacy, compounded by the misleading use of medical language that has produced a proliferation of medical solutions (psychotropic medications [16]) to address non-organic behavioral problems. We maintain that this error is problematic for several reasons: 

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(1) the results are not consistent (because they are not treating an organic problem);

(2) medications have real side effects, which can be worse than the problem;

(3) there is a lack of consensus on either how or why they are effective; 

(4) they bypass the inner man and can only address outward behavior (not inward thinking);

(5) there is no objective criteria for “normal” behavior. 

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We do affirm that medication can have limited value in certain cases, such as, managing symptoms (e.g. as with psychosis) to clear the mind for the purpose of addressing the inner man. We do, also, affirm the legitimate use of medication and psychiatric research into physical realities related to, for example, Alzheimer’s or Dementia. We also appreciate that we as pastors are not medical professionals and do not give direction regarding medication. Medicine and medical advice are managed solely between the counselee and his/her medical doctor. 

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2. Man as a Worshipper 

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We assert that man, made in the “image of God,” was created for the purpose of worship and is only whole when in right relationship with God. Therefore, we maintain that man’s greatest problem is not his relationship with himself, his environment, or other people, but with God Himself. Man is only internally well ordered by virtue of a reconciled relationship to God through Jesus Christ (2 Cor. 5) and when walking in fellowship with and obedience to Him (1 John 1:3–7). Furthermore, even if medication could keep man in a moral or happy state, it would still leave unaddressed the most essential aspect of his person, which is his spiritual character and ultimate destiny (Matt. 25:46; John 5:29; Heb. 9:27). 

This assertion stands in contradiction to two key components of many psychological and psychiatric principles. First, we deny the psychological assumption of man as a victim. Second, we deny that the primary good of man is therapeutic. 

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First, we assert that man is a responsible moral creature and reject the status of man as victim. We acknowledge that man can be the recipient of wrong done to him, can be affected by elements of his environment and circumstances that are beyond his control, and the biblical reality that God has compassion for the oppressed and suffering (Matt. 9:36; 15:32; James 5:11). Biblical Counseling takes seriously the reality of human suffering and the consequent struggles and challenges that it can bring to a person. However, we reject the claim that an individual is simply the product of their circumstances rather than a moral agent who is responsible for personal responses to difficulties and suffering. 

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We maintain that the status of victimhood removes a sense of personal responsibility from the individual. This removal of personal responsibility creates a sense of hopelessness. In contrast, we maintain that each person has moral agency and, for the Christian, has the indwelling power of the Holy Spirit, the certainty and comprehensiveness of Scripture, the encouragement and support of the church, and personal accountability to God for responses of trust and obedience. This is most clearly demonstrated in the godly throughout the ages, martyrs, and, most significantly, in Jesus Christ Himself (Heb. 5:9). 

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Furthermore, we assert that God uses trials, difficulties, and wrongs done to us as means of growing our character (Rom. 5:3–8), maturing our faith as believers (1 Cor. 1:9; James 1:2–5; Heb. 5:8), exposing or keeping us from sin (2 Cor. 12:7; Heb. 12:1–14), directing us to future hope (Rom. 8:22–25; 2 Pet. 1:3–8), as well as proving our faith (Heb. 11). We acknowledge that suffering is to be addressed with genuine compassion and support (James 1:27; 2:14–16; 2 Cor. 1:3–11), but that the Christian has the resources and responsibility to grow through difficulties in order to experience God’s joy and love (John 15:1–11; Phil. 2:17). It is Biblical Counseling that takes suffering seriously and understands it holistically in light of sin’s effects on humanity, unlike psychology which gives the pretense of compassion, but is harsh because of its superficial understanding and inadequacy to offer real solutions and hope. 

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Second, we assert that the primary end of man as worshipper is not therapeutic, but sanctification. This stands in direct contradiction to psychologies goals of self-actualization, making one a more responsible person in his/her family, workplace, and society, to be true to self, to be happy with self. We assert that the primary end of man is to be like Jesus Christ and to be conformed to His image (Col. 3:10). Thus, although psychology struggles to find the elusive consensus on what is “normal,” we maintain that the standard of normal is the incarnate Son, the Person of the Lord Jesus Christ, who was fully man and without sin (Lk. 3:22; 2 Cor. 5:21). Jesus Christ is perfect humanity and the measure of normal and example of man as obedient worshipper.  

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In light of the above, we also assert that psychology and psychiatry ignore, and “Christian” psychology often minimizes the full weight of sin. We affirm that sin affects man in his entirety—his mind (thinking), his affections (desires), and his will (choices) (Gen. 6:5; 8:21; Jer. 17:9; Eph. 2:1–3; 4:17–19; 2 Cor. 4:4; 1 John 5:19). In relation to the general tenets of psychology, we maintain that it is built on a erroneous understanding of man’s true nature (1 Cor. 2:14), a faulty understanding of man’s motivations and role of faith (John 3:19–21; 1 John 3:15–17), and the true cause of his actions (Prov. 4:23; Mk. 7:21–22). Therefore, the principles, goals, and methodologies of psychology are built on a faulty foundation of sand, in terms of the ability to address the inner man. Furthermore, many of the principles of psychology and psychiatry are built upon the whispers and suggestions of Satan who is a liar and undermines both God and His Word. His methodology is established in Genesis 3:1–6, where the Serpent:  

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(1) suggested that God’s character is not wholly good or trustworthy 

(2) God’s Word is not completely reliable or sufficient 

(3) man has the moral responsibility of self-determination in meaning and truth. 

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In contrast, we proclaim that a primary goal of Scripture and biblical counseling is to expose the wrong thinking of sin and error by the light of Scripture, as well as wrong motives of the heart, while leading to truth that will renew the mind, the affections, and direct the will toward truth and righteousness, for wholeness, wisdom, happiness, and hope (Heb. 4:12; 2 Tim. 3:16–17). 

In contrast to the uncertainty, errors, and contradictions of psychology and psychiatry, we maintain that Scripture is God’s authoritative and sufficient revelation of Himself for man. [17] Most fundamentally that Scripture reveals His glory, His work of redemption, His means and goal of sanctification, and promises that enable the believer—regardless of psychological diagnosis—the hope of true change, comfort in hardship, and hope beyond present adversities and difficulties of life. 

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We also assert that much of the criticism against this confidence in Scripture is based on a lack of faith in Scripture, a lack of discernment regarding psychology and psychiatry, a lack of theological knowledge and its implications, or examples of Scripture wrongly understood and superficially applied. We maintain that this confidence in Scripture is established by its role in the history of God’s people, its source, which is God Himself, its fruit in the transformation of lives, and its self-attesting statements.

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• John 17:17, 19 proclaims that Christ, the incarnate Son of God, entered into the full experience of humanity to be our Mediator, example, and the very marrow of spiritual life as laid down in Scripture. 

• Psalm 19:9–11 asserts that God’s word is perfectly suited to the full gamut of human existence and desire for wholeness and joy. This suitability is established by precept, example, command, warning, and promise of Scripture. 

• 2 Timothy 3:16–17 establishes God as the origin of Scripture (2 Pet. 1:19–20), which is sufficient to teach about reality, to reprove error, correct wrong thinking and behavior, and equip each believer to overcome sin and walk in righteousness. 

• 2 Peter 1:3 affirms that Scripture is not only truth to be believed but contains the knowledge of God and comes with the power of the Holy Spirit to understand, trust, and apply God’s promises, to know Him intimately, and to walk faithfully with Him and others in the world. 

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We assert that the failure of those who do not find Scripture sufficient and maintain as necessary the insights of psychology and psychiatry for the well-being of the Christian is founded in a lack of confident faith, knowledge of Scripture, or correct application in the confidence of the Spirit’s presence and power to produce real change. Again, we acknowledge that psychology can potentially have secondary and supportive practical value but is not primary or necessary to the task of biblical counseling. We affirm that only a biblical understanding of counseling that clearly defines and rightly applies the sufficiency of Scripture can offer true hope and change in Christ Jesus by the power of the Holy Spirit. 

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We assert that while the Spirit gifts individuals uniquely to serve in the church (1 Cor. 12:11; 1 Pet. 4:10–11), a gifting which includes the ability to counsel/exhort (Rom. 12:3–8), all genuine believers are equipped at the most fundamental level to counsel one-another in Scripture (Rom. 15:14). In light of unique giftedness, we affirm and support the desire for training for those called, particularly, to a role of teaching and/or counseling in the local church. We assert that counseling is to be conducted within the local church under the shepherding care and authority of the elders, or in cooperation with the leadership of a like-minded church and the framework of church discipline as laid down in Matthew 18:15–20.  

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We reject the argument from “Common Grace” that “all truth is God’s truth” as a catchall for adoption of insights from psychological and psychiatric theories. While we affirm that all actual truth is God’s truth, this criterion is not met by psychological and psychiatric theory. Moreover, we assert that this argument is a misunderstanding of the doctrine of Common Grace, which addresses God’s restraint on the sinfulness of man, the enablement of man to enjoy blessings in God’s creative works, and provides the circumstances for fallen man to hear the gospel message. [18] It does not refer to either verified (e.g. gravity) or purported (e.g. age of earth) scientific discoveries that, at best, lack the certitude of divine truth revealed in Scripture, and, at worst, contradict the clear teaching, as well as the authority and sufficiency of Scripture.  

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This statement is not a comprehensive treatment of the plethora of topics related to psychology, psychiatry, or biblical counseling. Nor is it an absolute rejection in toto of every aspect of psychology and psychiatry's usefulness in addressing human problems. Nor does it require complete agreement or conformity by each member of NBC, as is noted in the membership process. The statement of faith and elder positions are assertions of our core beliefs out of which we teach and function as a local church, they are not a test of Christian faithfulness. Sincere faith in the gospel of Jesus Christ and a life of that manifest the supernatural work of regeneration are the basis of membership and fellowship. It is required only that disagreements and discussions be conducted with Christian character and without factiousness. 

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This is a statement of the foundational principles that govern our understanding of and approach to psychology, psychiatry, and counseling within the church. All specific applications to the variety of challenges due to the complexities of sin and human suffering are all grounded in these fundamental principles and beliefs. It is our desire, in the application of these principles, to see God’s people function and grow in the full power of the Spirit, confidence in Scripture, and likeness to Christ. Furthermore, we desire to work out these principles while demonstrating the fruit of love as described in 1 Corinthians 13 and the humility that acknowledges we are all waiting to experience the end of our salvation when “we will be like Him, because we will see Him just as He is” (1 John 3:2).