The Person: Physical and Spiritual
Humans as Physical Beings—Like Animals
Nervous System
Synapse
Endocrine Glands
Humans as Spiritual Beings—Like God
A Trinity
Wise
Faithful
Good
Just
Merciful
Full of Grace
Love
Holy
“Disorders”
Sin
Guilt?
Demon Possession
“Treatment”
Forgiveness
Guilt Feelings
Casting out Demons
Conclusion
Chapter 2 of Dewey’s introductory text is relevant.
(Chapter 2: “Neuroscience and Behavior” in Myers 8th edition is also relevant)
Since psychology is the science of behavior and mental processes, psychologists look wherever they can to discover influences on both. The living, behaving, thinking person is a physical and spiritual unity which cannot be divided into parts without destroying the person. Trying to divide a person would be like dividing a coin to separate the “head” from the “tail.” The coin would be destroyed, so it would no longer be a coin. However, we can look first at one side and then at the other as we study the coin. We can also do the same thing as we consider the physical and spiritual aspects of persons.
The person can be placed in our Christian perspective as shown in Figure 2:1. First, as human beings we have physical structures similar to those of animals, as shown in the lower part of the figure. This means we can search for causes of behavior and mental processes in the physical, animal-like aspects of humans. Since humans are like animals in that both are created beings, we can study the anatomical and physiological aspects of humans for causes of behavior and mental processes.
Second, as human beings made in God’s image, we are spiritual beings as shown in the lower part of Figure 2.1. This means that we also look for causes of behavior and mental processes in the spiritual, God-like aspects of humans. In the last half of this chapter we will look at reflections of the attributes of God in human beings. Obviously humans are not infinite, omnipotent, omniscient beings, but they are similar to God in many ways.
Figure 2:1 The person, physical and spiritual, from a Christian perspective.
HUMANS
Created . . . . . . . . . . . in the. . . . . . . Image of God
Like Animals Like God
Overt Behavior. . . . . . Definition. . . . Mental Processes
Understand. . . . . . . . . Goals. . . . . . . Make people
Creation Like God
Psychoanalysis. . . . . . Systems. . . . . Humanistic
Behaviorism Psychology
Experimental . . . . . . .Methods . . . . Descriptive
Physical. . . . . . . . . . .The Person . . Spiritual
Humans as Physical Beings—Like Animals
One obvious place to begin is to look at the organism itself, at its anatomy and physiology. It is obvious that removing an eye will interfere with a person's vision. However, it is not as obvious what an anatomical change in the brain or a physiological change in the chemical balance of the body will do to a person. Physiological psychology is the study of these anatomical and physiological bases of behavior and mental processes.
Some people may question whether or not human anatomy and physiology is similar to that of animals, but the hundreds of thousands whose lives have been lengthened since 1975 by receiving a pig valve in their hearts would not question it (http://www.economicexpert.com/a/Xenograft.html). Although this procedure raises few concerns for Christians who receive the valve, it may raise some for Jewish or Muslim recipients. Of course, those who receive pig valves must take drugs to prevent rejection of the valve just as they would if they had received a human valve transplant.
It may be difficult to see how a change in the secretion of a gland, or calcium levels, or the sodium-potassium balance of the body, or the chemicals in the synapses between neurons could be related to behavior in any important way. Even though they seem far removed from behavior, anatomy and physiology underlie behavior and mental processes because humans are a unity. Changes in anatomy and physiology cause changes in behavior and thinking.
Before we can talk about the anatomical and physiological bases of behavior, we must know something about anatomy and physiology.
The Nervous System
The basic unit of the nervous system is the neuron, a single nerve cell. Some neurons conduct impulses from receptors toward the brain, others from the brain toward muscles and glands, and still others from one neuron to another. The neural impulse is an electrochemical process involving changes in the amount of sodium, potassium, and calcium inside the neuron. Anything that affects the sodium-potassium balance in the body will affect the nervous impulse.
For further information about neurons click on the following links to parts of Chapter 2 in Dewey’s on-line text.
Neurons are organized into the nervous system, connecting all parts of the body. The peripheral nervous system includes all neurons except the brain and spinal cord. One part of it (the somatic) conducts impulses to and from the spinal cord and brain and is involved in our "voluntary" movements. The other part (the autonomic) conducts impulses from the brain to glands and smooth muscles and is usually not under voluntary control.
The central nervous system consists of the brain and spinal cord. Fortunately, this part of the nervous system is well-protected, because damage to it is usually permanent.
The spinal cord generally conducts impulses to and from the brain and contains many reflexes. The brain is the most important and least understood neural structure. Some parts of it control vital processes, such as heart rate, breathing rate, blood pressure, and so forth. Other parts coordinate movements, control motivation and emotion, relay sensations to higher centers, and so forth. The most important part of the human brain is the cerebral cortex, where we become conscious of the sensations, think, plan, and initiate movements.
For further information about the nervous system see the following from the University of Washington. It is written for children (http://faculty.washington.edu/chudler/nsdivide.html) so it is easy to understand, but it is very well done. For further information about the brain click on the following links to parts of Chapter 2 in Dewey’s on-line text.
One thing that missionaries notice is that chemicals that affect the nervous system will vary from culture to culture in their acceptance, use, and legality. Since ancient times, people have been smoking, sniffing, swallowing, and (during the last century) injecting chemical substances to relieve pain, relax, sleep, produce alertness, produce calmness, reduce anxiety, achieve insight, produce excitement, and briefly escape a harsh reality. During this time, societies have been trying to limit the use of these drugs by restricting their availability. Sometimes the legal sanctions seem quite arbitrary, because one drug is widely and legally available but quite dangerous, while other, less dangerous drugs are not available at all. Much of the questionable legality of drugs is the result of how many people use the drug before its effects are determined. For example, in the USA alcohol, caffeine, and tobacco are still legal drugs taken by millions of people, while cocaine and heroin are restricted and illegal.
The central nervous system has a high rate of metabolism, and it is more sensitive to drugs than are other cells of the body. Some drugs stimulate the activity of the central nervous system and are called stimulants. Others depress or slow down the system's activity and are called depressants. Still others disorganize the system's activity, bringing about a distortion of perception and thinking, and are called hallucinogenic or psychotomimetic (generating hallucinations or mimicking a psychosis) drugs.
Stimulants. Stimulants are substances that increase the metabolic rate of neurons in the central nervous system and increase their excitability. Some stimulants have a generally exciting effect on the whole central nervous system, while others act selectively on certain parts. These stimulants often prevent sleep when affecting the brain. Following are some common stimulants and their effects.
Caffeine is an example of a mildly addicting cortical stimulant which is present in coffee, tea, cocoa, and many soft drinks. It increases the metabolic rate by ten to fifteen percent, gives a lift, increases heart rate, and increases blood pressure. It is legal, available in many stores, widely used, and generally accepted in the USA.
Nicotine in tobacco smoke acts as a stimulant, leading to increased activity in the sympathetic nervous system and muscles. It causes an increased heart rate, release of blood sugar from the liver, and so forth. Many smokers report that the act of smoking itself feels good, reducing tension and anxiety. It is legal, available in many stores, less widely used, and becoming less accepted in the USA.
Cocaine is a central nervous system stimulant that causes mood swings from euphoria to depression and may even cause hallucinations. It is illegal, available only on the street, still less widely used, and not generally accepted in the USA.
American’s serving in the Andes of South America may be surprised to find that fresh coca leaves (source of cocaine) are available by the large bagful in any market where people buy them to chew and make a tea. Such Americans need to be reminded that during its first 17 years Coca-Cola actually contained coca leaves (cocaine) and Kola nuts (caffeine). Although the exact recipe is a secret, even today Coke contains a cocaine-free coca leaf extract for flavor (http://en.wikipedia.org/wiki/Coca-Cola).
Depressants. Depressants are drugs that decrease activity in the central nervous system, resulting in drowsiness, unconsciousness, or coma. After taking depressants, one may feel an initial sensation of euphoria as the central nervous system combats their effects with overestimation, but the effect of increased dosages is unconsciousness. Taking enough of any depressant will result in a loss of coordination and disordered thinking, because depressants usually affect the higher centers of the brain first. Following are some commonly used depressants.
Alcohol is a depressant used by the majority of American adults. The most notable effects of alcohol are the changes in behavior as a result of its action on the brain. Alcohol first depresses the frontal lobes of the brain which inhibit aggressiveness and excessive activity with the final result being more hostile activity and other socially unacceptable behaviors. Thus some people think of alcohol as a stimulant when it is really a depressant. At higher levels of concentration in the blood, greater depression of the brain occurs, resulting in incoordination, confusion, disorientation, stupor, coma, or even death. It is legal, available in many stores, widely used, and generally accepted in the USA.
Codeine, morphine, and heroin all come from the opium poppy. They all can be used to kill pain, but they are addictive. Heroin does not cause great changes in consciousness related to thinking or sensations, but primarily changes one's emotions. Immediately after injecting it intravenously, the user feels a "rush" or thrill that is intensely pleasurable. This is followed by a longer-lasting effect, which is best described as a general sense of well-being. There are no great changes in conscious experience, but anxiety is reduced. Users feel at peace and may alternate between wakefulness and sleep. Codeine and morphine are legal, available by prescription, less widely used, and accepted. However, heroin is illegal, available only on the street, still less widely used, and not generally accepted in the USA.
Hallucinogens. Some drugs disorganize the activity of the central nervous system so that they cause distorted perceptions or hallucinations. LSD'S hallucinogenic potential was discovered accidentally in 1943. Its discoverer reported feeling restless and dizzy, sinking into a delirium marked by extreme fantasy. He closed his eyes and saw brilliant visions. Others have reported that ordinary objects seem suddenly to have great beauty, with music taking on great emotional power. Visions of beautiful colors, patterns, and forms occur. LSD is illegal in the USA
The most widely used minor hallucinogenic drug is marijuana, which produces a feeling of well-being and a dreamy, carefree state of relaxation at the usual low doses. The user also has altered perceptions, which include an expansion of space and time, along with a more vivid sense of touch, sight, smell, taste, and sound. Marijuana is illegal in many states, available by prescription in some states but on the streets in others, less widely used, and not generally accepted in the USA.
One does not even have to leave the USA to find cultural differences in the legality, availability, use and acceptance of a hallucinogenic drug. Peyote is listed as a hallucinogen right after LSD by the National Institute of Drug Abuse at http://www.nida.nih.gov/infofacts/hallucinogens.html.
Today it is not widely available or widely used because it is from a small cactus in the southwestern USA. However, its legality and acceptance has varied over the years. Peyote use is legal for members of Native American churches: “Section 1307.31 Native American Church. The listing of peyote as a controlled substance in Schedule I does not apply to the nondrug use of peyote in bona fide religious ceremonies of the Native American Church, and members of the Native American Church so using peyote are exempt from registration.” http://en.wikipedia.org/wiki/Peyote
For further information about these chemicals, click on the following links to parts of Chapter 3 in Dewey’s on-line text.
The Synapse
The synapse is the region where information is transmitted from neuron to neuron. Since the neurons do not actually touch each other, there must be some way to get a neural impulse from one to another. When an impulse reaches the end of the neuron, it causes a chemical (a neurotransmitter) to be released. This chemical travels to the adjoining neurons and, if enough of the chemical is present, starts an impulse in the next neuron.
Various chemicals are used in different parts of the nervous system. When we take other chemicals (drugs) that block these chemicals (the neurotransmitters) from being released or prevent them from acting on the next neuron, we can produce great changes in our behavior and mental processes. For further information about these chemicals, click on the following links to parts of Chapter 2 in Dewey’s on-line text.
Neuropsychology is the discipline that studies the relationships between events the physical nervous system just discussed and psychology, overt behavior and mental processes. As David Myers puts it, “everything psychological is simultaneously biological.” A good introduction to neuropsychology is available at
http://www.brainsource.com/neuropsy.htm. For further information about specific topics in neuropsychology click on the following links to parts of Chapter 2 in Dewey’s on-line text.
Endocrine System
The endocrine glands secrete substances directly into the blood stream. These secretions are the hormones and are carried to all parts of the body by the circulatory system. These hormones then usually have a specific effect on some other part of the body. They control everything from an individual's energy level to his or her body size. Some regulate the sodium-potassium balance in the body and thus affect neural transmission. An excellent introduction of the endocrine system is available at http://www.emedicinehealth.com/anatomy_of_the_endocrine_system/article_em.htm.
When hormones are undersecreted, people can usually supplement them with hormone pills or injections. Most of us know someone who takes insulin or birth control pills, both hormones but from different glands. When our endocrine system gets out of balance, it can affect our behavior and mental processes. We need to be aware of symptoms of such imbalance. You can find more information on disorders of the endocrine system at http://www.endocrineweb.com/indexpg.html .
Sometimes we need to view our passport culture through the eyes of another culture to see it as it really is. A few days ago I received an email from a United States citizen living in Asia, one who said that during the last few months she had been looking into local medicine and its effectiveness. She said she wasn't surprised to learn that dog urine was a "miracle drug" for the people where she lived, but she was surprised to learn that many areas in Europe still use urine medicinally. I wrote back:
You may not realize that refined urine has been a "miracle drug" for more than 50 years for women here in the USA. The refined urine most often swallowed (not applied to the skin by wrapping it around their heads) by many millions of women here is the urine of pregnant mares. It may even be that your "moms" here in the States take it. The women take it because they and their physicians believe it will make them feel better, help them remain young, keep their bones stronger, and protect them from heart attacks and strokes. During the last few years some have stopped taking it because they no longer believe it will protect them from circulatory problems (and may even increase such problems), but many millions still take it for the other reasons. Of course, it is not marketed here as urine, but as HRT (Hormone Replacement Therapy), and the marketing is aimed at older women, those in their 50s or above. One of the best known is sold as PREMARIN (PREgnant MARe urINe). The Physicians Desk Reference in the entry for PREMARIN points out that it is "obtained from exclusively natural sources." PREMARIN INTRAVENOUS is also available for those who want to feed it more directly into their bloodstream, and PREMARIN CREAM is available for those women who want to apply it directly to their skin.
Hormone replacement therapy is an example showing that our bodies are physiologically similar to animals, in this case, horses. However, it also illustrates the potential danger of introducing animal hormones into our bodies. For more information see the factsheet from the National Cancer Institute at http://www.cancer.gov/cancertopics/factsheet/Risk/menopausal-hormones.
Humans as Spiritual Beings-Like God
Table 2.1 illustrated the fact that persons are not only physical but also spiritual. Humans have nerves, muscles, and glands like animals, but they are also spiritual beings like God. When we begin to deal with language, personality, creativity, morality, ethics, love, and so forth, we need to look more to comparisons with God than to the structure and function of the brain. God is spirit, and humans created in his image are also spiritual beings.
This means that we are looking for causes of behavior and mental processes in the spiritual, God-like aspects of humans. Humanity's animal-like physical aspects have been discussed, but its God-like spiritual ones have not. When Jesus was talking with the woman at the well in Samaria, he emphasized that God is spirit and that those who worship him must do so in spirit and in truth. The apostle Paul notes that God is spirit, and in the next sentence he explains that we are changed into God's likeness by the spirit of the Lord himself (2 Corinthians 3). Many other passages of Scripture refer to the fact that humans are spiritual beings. Missionaries must always remember that the nationals they are serving are human beings who are made in God's image and who can become more like God himself.
If consider what God is like, then we have a clearer understanding of what we are trying to foster in the people we serve. Theologians have been studying what God is like for hundreds of years. Of course, God is not exactly like anything or anyone we know. When humans have attempted to describe God, words have failed. Ezekiel could not adequately describe God, so he fell back on saying what God resembled. We cannot know all about God, but he has chosen to reveal certain things about himself which we call his attributes.
Although volumes have been written about God's attributes, in Knowledge of the Holy (1961) A. W. Tozer summarized them so well that we will use his list here. He subtitled his book, "The Attributes of God: Their Meaning in the Christian Life." This book is available from several websites, but this one allows you to download an entire pdf copy http://penielministries.co.uk/Documents/Tozer%20-%20Knowledge%20Of%20The%20Holy%20(b).pdf. To keep from selecting only those seen as most relevant, we will consider implications of all he lists.
Before beginning the actual comparisons we need to consider two things. First, some people are reluctant to make comparisons between humans and God. They believe that there is such a great difference between the two that meaningful comparisons cannot be made. However, we must remember that the Bible itself, God's own special revelation to us, repeatedly makes these comparisons. We are told to be holy, perfect, loving, merciful, and so forth, like God. Most Christians say that they want to be more Christlike. What they really mean is that they want to become more like the attributes of God they see revealed in Christ. Second, when considering any one attribute in detail, we find that the other attributes are always involved. All of God's attributes are essentially one, blending into each other in his unity. In fact, his attributes really define each other. We must not overemphasize any one attribute or set of attributes to the exclusion of others.
As we look at Tozer's (1961) list of God's attributes, we find that over half of them are related to God's infinity. Of course, we cannot be like him in these ways. Rather than discussing these, we will simply list them. God is self-existent, self-sufficient, eternal, infinite, immutable, omniscient, omnipotent, transcendent, omnipresent, and sovereign. Although we can never have these attributes, we are a bit like God even in these. For example, we are not from everlasting to everlasting (eternal) like God, but we do have life from now on (eternal life). Although we can never be omniscient, we can still increase our knowledge. Although we are not sovereign, we are still given dominion over the earth. Thus, even in these infinite aspects, we are still somewhat like God, and as missionaries we have reason to urge the nationals we serve toward growth in these areas. In the remaining nine attributes of God listed by Tozer we find ourselves even more like God.
A Trinity
One of the great mysteries of the Christian faith is the Holy Trinity. Although the Trinity is three persons, he is one God and he is a unity. This doctrine of the Trinity has at least two major implications for a Christian psychology. First, God is a social being and we, created in his image, are social beings. When he created human beings, he created them male and female in his image, so that our very sexuality is a reflection of God's image in us. We need each other as beings created in the image of a social God. Second, the unity of the Trinity should be characteristic of our social relationships. Jesus prayed that we might be perfect in one. Paul repeatedly used the "body" analogy in referring to the church, emphasizing that we are many but make up one body in Christ. As Christian missionaries, we must emphasize unity in the social relationships of those we serve.
Wise
God is a God of wisdom, a wisdom we cannot fully understand. In fact, it is said that his foolishness is wiser than the wisdom of humans. In his wisdom everything is in focus and in the proper relationship. Although we cannot ever have perfect wisdom, we are encouraged to seek wisdom, and he promises to give it to us. It is true that humans have increased their knowledge (the number of facts they know), but they have problems increasing their wisdom (the true meaning and application of that knowledge for godly living). Knowledge without wisdom may be a very dangerous thing, especially when it is used to increase power. Clearly, we must encourage our national brothers and sisters to seek wisdom from God.
Faithful
God does not break his promises. It is impossible for God to lie because he is the truth. Our whole hope for the future lies in God's faithfulness. We have seen how he has kept his word in the past and know that he will continue to keep it in the future. Since God is faithful, we are also encouraged to be faithful. Although our hearts are deceitful, with God's help it is possible to keep our covenant with him. Although the history of God's people is full of broken covenants, we must not get the idea that this is the way it ought to be. That only indicates what humans have done, not what they should do. We should encourage our national friends to be God-like in keeping their agreements.
Good
God is good. In fact, goodness is defined by his very nature. He is kind and benevolent toward us. He is tenderhearted, sympathetic, open, frank, friendly, and likes to give us blessings and make us happy. God wants the best for us and is good to us even when we are in rebellion against him. We are to be good, like God. Jesus pointed out that although some said we should love our friends and hate our enemies, we should love our enemies as well. We should love our enemies, lend to them, pray for them, do good to them, and not criticize or condemn them. Jesus specifically points out that in doing this we will be true children of God. Anyone can do good to his or her friends, but to do good to our enemies is a very God-like attribute. Those we serve should be encouraged to be good, as God is good.
Just
God is a righteous God, He judges with moral equity, and is no respecter of persons. He treats everyone fairly, giving sunshine and rain to both just and unjust people. He judges according to truth. We are to be just to those under our authority as God is just to us. God commands us to act justly because his righteousness is about to be revealed. Justice and fair judgment are as important to God as sacrifice is. We are to defend the poor and the orphans and to be fair in our treatment of the sick and needy.
Merciful
God is actively compassionate. Justice is often contrasted with mercy, but there is no conflict between these in God. There is nothing in God's justice that stops the exercise of his mercy. He is one God, just and merciful at the same time. God's divine pity and compassion are extended to us. His mercy is available to us now through Jesus Christ our Lord. God is a God of mercy and delights in extending it to those who call on him. We are specifically commanded to be merciful as God is merciful. If we are merciful to others, God will also be merciful to us. Our national friends should be both just and merciful.
Full of Grace
Closely related to God's mercy is his grace. His grace enables him to help the undeserving, to spare the guilty. He extends his grace, through which we are saved, to sinful humans through Jesus Christ. Everyone who has been justified has received this justification only through his grace, which is extended freely to all. We are to forgive others as Christ forgave us. Even if someone offends us repeatedly, we are to forgive and forgive and forgive, just as God forgives us when we repeatedly fall. Jesus said that when we pray, we should forgive anyone of whatever we have against them so that God can forgive us. When we pray the "Lord's Prayer," we ask God to forgive us as we forgive others.
Love
God is love. It is the very nature of God's eternal love to give. He loved us so much that he sent his son to die that we might have everlasting life. Although humans have no greater love than to lay down their lives for friends, God loved us so much that Christ died for us while we were still sinners, enemies of God. Jesus said that he had loved us as the father had loved him and that we were to continue in his love. He commanded us to love one another as he had loved us. That is, we are to be God-like in our love. We must encourage those we serve to be gracious and loving.
Holy
Only God is absolutely holy. When we see him as he really is, we are acutely aware of our lack of holiness. We are incapable of fully grasping what God's holiness means because it is not simply better than the best we know. It is unique. It is an absolute holiness that knows no degrees. However, we are told by God in both the Old and New Testaments to be holy because he is holy. We are to worship and serve him in holiness. God shares a relative holiness with us as our preparation for heaven. He has made it available to us through Christ. We must encourage all Christians to seek this holiness.
In summary, we have considered the attributes of God and seen that we are commanded to be like him with respect to many of his attributes. We must remember that although we considered the attributes of God one at a time, God is a unity.
When considering any one attribute in detail, the other attributes are always involved. A1l of the attributes are essentially one. They all blend into each other in his unity. We are to bring about the conditions that will foster the development of this God-likeness in those we serve and in ourselves.
“Disorders”
Since human beings are spiritual beings, sin is possible. However, the concept of sin has not been a popular one in secular psychology, and not even in some interpretations of Christianity. When psychologist O. H. Mowrer presented a paper on "Some Constructive Features of the Concept of Sin'' in a symposium at the 1959 American Psychological Association convention, it drew national attention in newspapers and magazines. The absence of much mention of the term by the 1970s prompted psychiatrist Karl Menninger to title his book, Whatever Became of Sin? However, when the term was used, it was defined only in the social sense of being against people.
Sin
The concept of sin fits into our Christian perspective as a spiritual “disorder.” Since this book is titled Psychology for Missionaries, I am using the term disorder, the term most often used by mental health professionals. There may be physical disorders of the nervous system when neurons are damaged or physical disorders when endocrine glands produce too much or too little of the hormones. Likewise there may be spiritual disorders when people violate God’s laws.
Nearly any dictionary gives at least two major definitions of sin, the first of which is "to violate divine law," the second, "to violate human rights.'' From our Christian perspective, sin is against God. It is primarily a matter of transgressing against God even when it is against other people. When Potiphar's wife was attempting to seduce Joseph, he asked her how he could do this great wickedness and sin against God (Genesis 39:9). When the prodigal son returned, he said that he had sinned against heaven and before his father (Luke 15:18). King David was guilty of adultery and murder. But when he prayed for forgiveness in Psalm 51, he said to God, "Against thee, thee only, have I sinned. . . .''
Many writers have pointed out that the first four of the Ten Commandments are sins against God and the last six are against humans. These last six are against humans, but they are still against God because humans are made in God's image. Karl Menninger never discussed the question of what became of the concept of sin against God, only what became of the concept of sin against other people. There were probably two reasons for the change from thinking of sin as "against God'' to thinking of it as "against humans.'' One reason is that many people have done what O. H. Mowrer advocated by 1966. They have abandoned the "God-hypothesis" in the transcendental sense. lf there is no transcendent God, there can be no sin against him. The other reason for this change in the definition of sin is that many people think of God as only a force, only infinite, and not as personal. One cannot sin against a force, only against a person; only against the Person. In that sense Menninger was correct; sin is against persons made in the image of the Person.
Humans are unique in having been made with the capacity to sin and in having sinned. Animals do not have the capacity to sin and God will not sin. It is the image of God in humans which makes them morally responsible. God gave humans the capacity to choose between good and evil. Unfortunately, humans chose evil and continue to do so today.
This is not to say that sinfulness is inherent in humans.
Adam and Eve were created fully human in the image of God, but without sin. Jesus was fully human, as well as fully divine, yet he did not sin. Although sin is not inherent in our definition of humanness, all humans (except Jesus) have sinned. Christ died for us because we are unable to handle this sin problem ourselves.
Since sinning is universal, we must consider its effects. It was sin that marred the image of God in humans and keeps us from reaching our God-like potential. Sin results in separation between the sinner and the one sinned against. It separates us from God, and from one another. The final penalty of sin is death, both physical and spiritual. Sin was the original cause of humanity's problems, but we so often continue in sin and increase our own individual problems. A partial list of forms of sin given by the apostle Paul includes adultery, sexual immorality, impure thoughts, hatred, fighting, jealousy, anger, complaining, envy, murder, and drunkenness (Galatians 5:19-21). As Christian missionaries, we see sin as one of the disorders in the lives of those we came to serve.
Guilt?
Although most psychologists do not accept the concept of sin, they certainly accept one result of sin, guilt feelings. One only needs to look at an abnormal psychology text to see how often guilt or guilt feelings are mentioned as factors in the development of "mental illness." Some psychologists have proposed that guilt and/or guilt feelings are to some degree involved in the development of all disorders.
All possible combinations of guilt and guilt feelings are possible. You may be guilty and not feel guilty; you may feel guilty and not be guilty; or you may be guilty and feel guilty. Any one of these is likely to interfere with your work as a missionary. You want to reach the place where you are not guilty and do not feel guilty.
The Bible says much about being guilty. A search for “guilt” and “guilty” will reveal dozens of verses about being guilty of sin. When you break one of God’s commands, you are guilty—whether you feel guilty or not. If you are guilty, something needs to be done about the guilt, a subject discussed later.
Of course, you may feel guilty because you are guilty, and that is good. Although the Bible says much about being guilty, it says little about feeling guilty. If you feel guilty because you are guilty, you just need to do something about the sin. However, many people feel guilty without being guilty. In fact, the guilt feelings may even be stronger when there is no guilt. Here are a few examples of things other than sin that may produce guilt feelings:
· Falling short of your own expectations. This often happens during the first term, especially for perfectionists.
· Falling short of other’s expectations. Your church, your family, headquarters, or field director may expect more of you than you can possibly do.
· Not forgiving yourself. After God has forgiven your sin, you may not be able to forgive yourself even though your guilt is gone.
· Guilt trips by other people. Martha tried to “lay a guilt trip” on Mary for not working hard enough in Luke 10, and she even tried to get Jesus to join her.
· Oversensitive conscience. A good conscience will produce guilt when you sin; however, part of your conscience is learned in your culture, and you may feel guilty for many things that have nothing to do with sin.
· Survivor guilt. You may have gone through a traumatic situation and may feel guilty that you survived when others did not, or you may feel guilty about what you had to do to survive.
· Satan himself. Remember that Satan is the “accuser of the brothers” in 1 Peter 5 and Revelation 12. His accusations can make you feel guilty.
· Temptation. Although we are never promised that we will be beyond temptation, missionaries may feel guilty for being tempted to lie, cheat, or be sexually unfaithful.
Shame, rather than guilt, often brings on these guilt feelings. Guilt means that you have broken God’s command, fallen short of his expectations. Shame means that you have fallen short of the expectations of someone other than God. It may have begun when you walked through a mud puddle, soiling your new shoes. Your parents said, “Shame on you, you should have known better.” Perhaps there was no way for you to have known, and the Bible does not forbid walking in puddles, but you felt guilty.
You may ask, “Isn’t guilt bad?” Of course it is. That’s a major goal of missions, to tell people in other cultures that God has solved the sin problem. Aren’t guilt feelings bad too? They may or may not be. If they are caused by things other than sin, such as some of the examples given in the previous section, they are also bad. They will interfere with the missionary’s goal of telling others the good news.
Guilt feelings as a result of sin are good. These guilt feelings provide motivation for doing something about the sin in your life. Without them people seldom come to Christ, and often have great difficulty in society, perhaps becoming antisocial personalities (psychopaths) and getting into serious legal trouble. Such guilt feelings tend to be strongest immediately after sin is committed, then to decrease as rationalizations are generated. You then no longer feel the guilt, at least not nearly as much, and your “heart is hardened,” making you much less likely to do something about the sin.
Guilt feelings may be worse for missionaries because of some special situations.
· Living standards. Some missionaries live quite affluently compared to the people they minister to, and they may feel guilty about their wealth. This is becoming less so as missionaries go to large cities.
· Suffering. Many of the people missionaries work with are suffering compared to Western standards, and all their needs simply cannot be met.
· Children’s education. Although MKs do better academically than non-MKs “back home,” missionaries may feel like they are not providing an adequate education.
· Aging parents. Since missionaries are out of their home country and do not have large financial resources, they may feel guilty about not caring for aging parents.
· Civil authorities. How can a missionary get anything done in a society where the local value system may conflict with that of the missionary? For example, what is the difference between a gratuity and a bribe?
People in their own cultures often have problems dealing with their affluence, the suffering of others, their children’s education, their aging parents, and their government, so the difference is one of degree, not of kind.
Demon Possession
Early writings in many cultures show that demon possession was one of the earliest explanations of mental illness. Stone Age cavemen probably cut a circular hole in the skulls of people complaining of certain mental disorders, likely those involving headaches and convulsions. Presumably this opening allowed the evil spirit causing the trouble to escape. Emphasis on demonology declined during the Middle Ages. Treatment of the disturbed was then left largely to the clergy, and the mentally ill were usually treated with considerable kindness.
However, as theological beliefs about such behavior became more fully developed and widely accepted by the secular world, even treatment by the church became harsher. The treatment then was to make the body such an unpleasant place to reside that the demon would leave. People were whipped, starved, chained, immersed in hot water, and so forth-anything to drive the devil out of them, thus the saying, “I’ll beat the devil out of you. With the rise of modern science, attributing everything to demons declined. The maladjusted were then put in asylums where treatment was not much better. As confidence in science and medicine rose, it became very unfashionable to believe in such things as demons. Recently, however, there has been a resurgence of interest in demons.
The position taken here is that there are such things as demons, and they do influence people, but not all odd behavior is a symptom of demon possession. Scripture speaks about demonology, especially as it might be related to what we call mental illness. Demon possession is relatively rare in the Old Testament, although it is strongly suggested in some passages.
· Under the influence of a tormenting spirit, Saul was very jealous and violent, attempting to kill David and even his own son, Jonathan (1 Samuel 19:10, 20:33).
· However, not all odd behavior was attributed to evil spirits. In the next chapter we find David pretending to be crazy because he was afraid of an enemy king. David drooled into his beard and scratched on doors until the king concluded that David must be mad. There is no indication that David pretended to be demon possessed, only that he pretended to be insane (1 Samuel 21:13).
· For seven years, Nebuchadnezzar lived in the fields like an animal, eating grass like a cow. His hair and nails were not cut. He was driven from his throne, but when his “reason returned'' (spontaneous recovery), he once again became ruler. Again, his odd behavior was not attributed to demon possession, only to the fact that God was teaching him a lesson (Daniel 4:28-37).
Demon possession was prevalent in Jesus' time. It resulted in violence, inability to speak, blindness, falling into fire or water, great strength, uncontrolled movements, foaming at the mouth, grinding of the teeth and rigidity. Of course, many of these "symptoms" are the same as those of the mentally ill or epileptic of today. Yet Jesus distinguished between illness and demon possession.
· Once when two blind men came to him, he healed them by touching their eyes (Matthew 9:27-30).
· Later a man who was blind and dumb was brought to him. Jesus cast out the demon and the man could see and speak (Matthew 12:22).
In one case blindness was caused by demon possession, in another it was not.
Insanity was not equated with demon possession by early followers of Christ.
· One time when Jesus himself was so busy that he could not find time to eat, some of his friends tried to take him home with them, thinking he was out of his mind. They did not even mention demon possession (Mark 3:20-30).
· Festus accused the apostle Paul of being insane. He did not attribute Paul's insanity to demon possession, but to long studying (Acts 26:24).
The Bible distinguishes between diseases, demon possession, and mental illness. When describing those brought to Jesus, writers distinguish between those who were demon possessed and those who were lunatic (literally, "moon-struck").
Demon possession can cause behavior that is not God-like, but it is not the only cause of such behavior.
A distinction must also be made between demon possession and demonic influence. Only unbelievers are exposed to demon possession. The believer who is "in Christ," filled with the Holy Spirit, cannot be possessed by a demon. However, both believers and unbelievers are subject to demonic influence. In demon possession, the demon invades the personality and gains control over the individual. In demonic influence, attack is made from without, through temptation, suggestion, and pressure. As Christian missionaries, we must at least consider that the source of a disorder may be demon possession or demonic influence.
“Treatment”
After missionaries have determined that the cause of the disorder is due to a problem in the spiritual aspect of an individual, they should give an appropriate treatment. If the cause of the disorder is a spiritual problem, a physiological treatment is simply not appropriate, at least not as the sole or primary method. Too often, people plagued with guilt feelings because of unforgiven sin take tranquilizers or other drugs (e. g., alcohol) to make them feel better, rather than seeking God's forgiveness.
Forgiveness
If people have unforgiven sin in their lives, they need to do several things to bring about a solution to this problem. There is a penalty for sin, but Christ has paid that for us, so we do not have to suffer the full penalty. Salvation is of God and only through Christ, but God requires several things of us.
· Confession. Certainly confess your sins to God. You may also want to confess to people you have harmed as well. Confession usually should be only to those actually affected by the sin rather than to the general public.
· Repentance. Repentance is more than being sorry for your sins; it is a change of purpose or a change of mind. We are to turn from our sinful ways to God. After forgiving her, Jesus told the woman taken in adultery to sin no more.
· Faith. Christ paid the penalty for our sins, and we must trust him for this.
· Restitution. As far as possible, try to make right the wrong you have done. If you have stolen something, you can usually return it. Of course, if you have destroyed another’s reputation, you may not be able to rebuild it.
Two things need to be emphasized. First, although Christ has paid the penalty for our sin, we must still live with its consequences. We live in a fallen world, and coming to Christ will not solve all problems. All people who have general paresis will not suddenly be given new brains just because they come to Christ. The converted alcoholic will not always be given a new liver but may have to live the rest of his or her life with cirrhosis of the liver. After King David committed adultery with Bath-Sheba and murdered her husband, his confession and repentance were followed by forgiveness, but his child still died (2 Samuel 11-12). Forgiveness does not mean that all the consequences of sin will be removed.
Second, we must be aware of the principle of multiple causation. Individuals may have disorders in several areas of their lives. In fact, this is usually the case. Persons may have both unforgiven sin and cerebral arteriosclerosis, both a spiritual and a physiological problem, as well as other disorders. We must examine all areas of people's lives and not be content with an oversimplified approach of looking for only one problem.
Nouthetic Counseling. Although he has been severely criticized, Jay Adams has a great deal to say to us about the treatment of spiritual problems. He sees humanity's basic problem in terms of sin. God created humans to have authority and rule over the earth, but sin brought a reversal so that the earth gained dominion over humanity. Contrary to God's intention, the environment rules humans rather than humans' ruling the environment. He notes that the Bible talks of organically based problems and of problems that stem from sinful attitudes and behavior, but not of any third source of problems we call "mental illness." Except for organic disorders, the "mentally ill" are people with unsolved personal problems.
Adams developed nouthetic counseling in the 1970s to deal with these problems. Such nouthetic confrontation has three basic elements.
· The first is the idea that there is something wrong (some sin, obstruction, problem, or difficulty) with the person and that this need has to be acknowledged and dealt with.
· The second element is the idea that problems are solved nouthetically, by verbal means. The contact is a personal conference and discussion aimed toward bringing greater conformity to biblical standards.
· Finally, the counselor's motive is always to be that the verbal correction benefit the counselee. Rather than being directed toward punishment, even disciplinary punishment, nouthesis is motivated by love and concern for the good of the counselee.
Nouthetic counseling is direct and confronting. Adams pointed out that women come with tissues ready and men come with their tempers ready to flare, but the nouthetic counselor does not let such things detract from getting to the problem. For example, when a woman breaks into bawling, crying, and sobbing, one should look her in the eye and tell her to be quiet. Tell her to stop this nonsense and get down to business. Tell her that you know there is something wrong in her life and she needs to start "talking turkey." This kind of counseling can be very effective in dealing with sin in the lives of some persons, and it should be known and used by Christian counselors at appropriate times.
To find out more about the development of nouthetic counseling visit the website of the National Association of Nouthetic Counselors at http://www.nanc.org/About_Us/History.aspx. You can find many other variations of Biblical counseling by typing “Biblical counseling” into any search engine.
Guilt Feelings
If the guilt feelings are because of sin, one needs to deal with it using the steps reviewed above. However, guilt feelings may persist even after God has granted forgiveness. Guilt feelings that one has had for a long time as a result of sin may become conditioned responses and remain even after the sin is forgiven. Just as Pavlov’s dogs salivated to the sound of a bell, so you may feel guilty when some event triggers the guilt feelings, even after the sin is forgiven and the guilt itself is gone. These responses gradually decrease and stop over time.
If they do not go away, you may need to talk with your pastor or a counselor about why they are still there. You may have hidden things under layer after layer of rationalization and may need someone else to help you sort it all out.
We must distinguish between humanness, temptations, and convictions on the one hand, and sin on the other. We must also deal with guilt about a problem in other areas of life. For example, one person reported feeling very guilty about falling asleep repeatedly during devotions. I asked him when he had devotions (6:00 A.M.), when he went to bed (2:00 A.M.) and about the presence of known sin in his life (none). From his answers, I concluded that his problem was physiological (lack of sleep) rather than spiritual, and told him to get more sleep. He did and was no longer troubled with falling asleep during devotions. He did not need spiritual help, but physical help.
If the guilt feelings are because of other factors, you need to deal with each one individually. Let’s consider a couple of examples.
First-term missionaries often have very high expectations about what they will accomplish and feel guilty that they do not achieve their personal goals. In this case, they need to talk with an experienced missionary and set more realistic goals. Of course, they may still not lower their expectations, thinking that they are different, that their ministry will be more effective.
If the goals set for you by others are too high, ask to have them lowered. One teacher felt guilty for not spending the required number of minutes on each subject until she realized that the required number of minutes each day was an hour and twenty minutes longer than she had the children in class. The principal lowered the number of required minutes.
A related question is how to lead a consistent Christian life to keep from becoming guilty again. Two things are very important. First, maintain a consistent daily devotional life. Missionaries report that this is their most difficult “spiritual” activity. Second, get into an accountability relationship with others to check on each other weekly, or at some other regular interval. Agree with the others, as to what you will hold each other accountable for, and give this meeting a high priority in your life. Include daily devotions in any accountability plan.
Christ died for our sins and there is no condemnation in Christ. There is no need to be hindered by guilt or guilt feelings.
Casting Out Demons
If the cause of the disorder is demon possession, something must be done to expel the demons. Although exorcisms were commonly practiced by the Jews during Jesus' time, neither Jesus nor his followers used any conjurations, incantations, or magical ceremonies to cast out demons. Jesus relied on his own living word of infinite power. He spoke and the demons obeyed him (Matthew 8:28-34). The phrase "In Jesus' name'' is not a magic phrase to bring about a cure, but a reliance on the Infinite behind the name.
Jesus delegated his power over demons to the twelve (Luke 9:1), the seventy (Luke 10:17), and several early missionaries in Acts drove them out. These apostles cast out demons in his name. This is not to imply that casting out demons is a simple task because even his disciples failed at times (Luke 9:37-43). As Christian missionaries we need be in a place spiritually where we can call on the power behind the name of Jesus to cast out demons. If we do not believe we are capable of this, we should know some Christian to whom we can refer the person, just as we would refer someone with a physical problem to a physician.
Conclusion
In this chapter we have considered the first of the areas of psychology usually discussed in general psychology, that of physiological psychology. We have placed this in our Christian perspective in that humans are animal-like in their anatomy and physiology. Changes in anatomy and physiology can bring about disorders in behavior and mental processes. Since we know that these anatomical and physiological changes produce disorders, we can take steps to prevent them, or to reverse them, where possible. This seems reasonable from our perspective. If something is wrong with the person's anatomy or physiology, we can treat it by taking corrective measures.
In this chapter we have also said that humans are spiritual beings like God, as well as physical beings like animals. As we consider how humans are like God, we must remember that our goal in helping is to provide conditions in which those we serve (and we ourselves) will become more like him. Since humans are spiritual beings, there can be disorders in this area of life. These disorders are caused by sin, which brings guilt and guilt feelings. They may even be caused by demon possession. Our task as Christian missionaries, then, is to deal with the sin problem by bringing those we serve to Christ for forgiveness or casting out the demons. Taking a tranquilizer is treatment just as inappropriate for the results of sin as nouthetic counseling is for the person with physical disorders. Our treatment must be appropriate for the disorder. It must also be comprehensive, not restricted to only the primary cause, but also dealing with related problems that have arisen.