 | Many of you may not know this, but years ago I went to college and graduated with a counseling degree, yet never used it in a professional capacity. One of the reasons I did not use my degree was because I decided to pursue preaching full-time. Another reason was because I was conflicted about how to align some of the philosophies and methodologies that I was taught in college with Scripture. Flash forward a few years, and I became involved in advocating on behalf of sexual abuse victims. That advocacy work lead to a renewed interest in counseling, reading through a ton of material, and trying to find some answers to challenges I see with the secular therapeutic model. Within that search I came across the following book and want to highly recommend it: “Mental Illness: The Necessity for Faith and Authority by Daniel R. Berger II. |
One of my favorite apologetics books is I Don’t Have Enough Faith To Be An Atheist by Frank Turek. Among the many things Turek proves is that atheism rests on a presuppositional faith system grounded in evolutionary and humanistic philosophy. When atheists reject the concept of a creator they elevate humans to the role of God and then create philosophies (humanism and evolution among others) that speak to man’s origins, purpose, and problems. Atheism (and by extension humanism and evolution) is an antithetical worldview to Christianity, and is not compatible in any way.
But how does this tie into Berger’s book on Mental Illness? Glad you asked. Just as Turek demonstrates that atheism is grounded in a faith system, so Berger shows how secular psychology was produced by atheists and built on evolutionary and humanistic presuppositions in an attempt to deal with man’s problems in the absence of God. The fathers of modern secular psychology (men like Kraepelin, Freud, Spritzer, and others) were avowed atheists attempting to create an alternate worldview to Christianity. Here are a few quotes from Berger that speak to the central issue of his the book:
“However, the secular construct is not a replacement theory of caring for souls but an alternative theory from a worldview contrary to the Bible.”
“Though we will sort through these differences, we need to be clear at the outset that mental illness is a social ideology or construct that is very broad and terms are not well-defined.”
“Although many believe that mental illness is a medical field, in truth, it is a construct that attempts to describe and approach common human mindsets, behaviors, and emotions through medicinal terms and means. A construct is simply a social theory built around or on an existing reality; it represents one way to describe and/or approach an issue or problem.”
Berger brings the receipts and demonstrates conclusively that secular psychology is rooted in human philosophy that opposes a Christian worldview. In doing so, Berger reminds readers of Paul’s warning:
Colossians 2:8
[8] See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ.
Within the secular psychological worldview, the DSM V (Diagnostic and Statistics Manual 5th Edition) is referred to by therapists as their Bible and touted as THE source of all knowledge when it comes to “mental health.” Ironically, their bible can only be properly understood by their priests (therapists), and they warn that non-experts should not attempt to use it in understanding their problems. Yet even with expert care Berger demonstrates that the therapist’s bible is purely subjective in nature and often produces conflicting diagnoses. Berger quotes at length from “experts” about the subjective reality of the DSM, and raises the legitimate question as to whether the DSM is producing the cure or causing the problem.
The subjective nature of the DSM is merely a by-product of the subjective methodologies of secular psychology in general. Though secular psychologists present their therapeutic model as medical in nature (thus the term “mental health”), Berger proves that secular therapists do not operate within the bounds of medical practice wherein empirical testing and evidence are used to diagnose and treat patients. On the contrary, secular psychology operates on the basis of observable symptoms and self reporting, and then labels the individual’s problem subjectively as either normal or abnormal. Since there is no definitive standard of normal within the atheistic/secular worldview, the definition of abnormal is wholly subjective, and is ever expanding in a hopeless search for answers to the issues of life. The secular model holds out hope that one day science will provide the explanation they seek, but in the meantime prominent members of their own leadership are forced to acknowledge that at the present they do not have the answers.
Berger’s book is written from a Christian perspective and in defense of the all-sufficiency of Scripture, yet the evidence he provides should cause non-Christians to consider the insufficiency of their worldview. Once we as Christians realize the inherent problems with the humanistic worldview of secular therapy, we need to consider the wisdom and ethical implications of attempting to integrate the secular model within a Biblical worldview. If the two views are incompatible at their core, should Christians attempt to integrate?
At the end of the day, all men live by faith - even atheists. The real question is: Where will you place your trust? In the ever changing thoughts of men, or the unchanging revelation of God? Personally, I don’t have enough faith to recommend secular therapy, but I do recommend Berger’s book.
But how does this tie into Berger’s book on Mental Illness? Glad you asked. Just as Turek demonstrates that atheism is grounded in a faith system, so Berger shows how secular psychology was produced by atheists and built on evolutionary and humanistic presuppositions in an attempt to deal with man’s problems in the absence of God. The fathers of modern secular psychology (men like Kraepelin, Freud, Spritzer, and others) were avowed atheists attempting to create an alternate worldview to Christianity. Here are a few quotes from Berger that speak to the central issue of his the book:
“However, the secular construct is not a replacement theory of caring for souls but an alternative theory from a worldview contrary to the Bible.”
“Though we will sort through these differences, we need to be clear at the outset that mental illness is a social ideology or construct that is very broad and terms are not well-defined.”
“Although many believe that mental illness is a medical field, in truth, it is a construct that attempts to describe and approach common human mindsets, behaviors, and emotions through medicinal terms and means. A construct is simply a social theory built around or on an existing reality; it represents one way to describe and/or approach an issue or problem.”
Berger brings the receipts and demonstrates conclusively that secular psychology is rooted in human philosophy that opposes a Christian worldview. In doing so, Berger reminds readers of Paul’s warning:
Colossians 2:8
[8] See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ.
Within the secular psychological worldview, the DSM V (Diagnostic and Statistics Manual 5th Edition) is referred to by therapists as their Bible and touted as THE source of all knowledge when it comes to “mental health.” Ironically, their bible can only be properly understood by their priests (therapists), and they warn that non-experts should not attempt to use it in understanding their problems. Yet even with expert care Berger demonstrates that the therapist’s bible is purely subjective in nature and often produces conflicting diagnoses. Berger quotes at length from “experts” about the subjective reality of the DSM, and raises the legitimate question as to whether the DSM is producing the cure or causing the problem.
The subjective nature of the DSM is merely a by-product of the subjective methodologies of secular psychology in general. Though secular psychologists present their therapeutic model as medical in nature (thus the term “mental health”), Berger proves that secular therapists do not operate within the bounds of medical practice wherein empirical testing and evidence are used to diagnose and treat patients. On the contrary, secular psychology operates on the basis of observable symptoms and self reporting, and then labels the individual’s problem subjectively as either normal or abnormal. Since there is no definitive standard of normal within the atheistic/secular worldview, the definition of abnormal is wholly subjective, and is ever expanding in a hopeless search for answers to the issues of life. The secular model holds out hope that one day science will provide the explanation they seek, but in the meantime prominent members of their own leadership are forced to acknowledge that at the present they do not have the answers.
Berger’s book is written from a Christian perspective and in defense of the all-sufficiency of Scripture, yet the evidence he provides should cause non-Christians to consider the insufficiency of their worldview. Once we as Christians realize the inherent problems with the humanistic worldview of secular therapy, we need to consider the wisdom and ethical implications of attempting to integrate the secular model within a Biblical worldview. If the two views are incompatible at their core, should Christians attempt to integrate?
At the end of the day, all men live by faith - even atheists. The real question is: Where will you place your trust? In the ever changing thoughts of men, or the unchanging revelation of God? Personally, I don’t have enough faith to recommend secular therapy, but I do recommend Berger’s book.
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