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Psychology, as a branch of science, is a relatively young field; Biblical or Christian psychology is still in its infancy. Much of what is currently taught as Christian counseling is hardly distinguishable from humanistic teachings that do not recognize or acknowledge God as a distinct and knowable Being who has revealed Himself to man in a clear record now known as the Bible. This research project will explore some of the implications of a solidly Biblical approach to counseling theory and practice.
The focus will be on the record of man’s origin found in Genesis, chapters one through three, which establishes God’s supremacy as Creator and man’s dependence upon and accountability to God. References to the Holy Bible will be drawn from the King James Version and slight modifications will be made to accommodate modern, familiar usage for simplicity of understanding; the English rendering of the name of God, Jehovah, will be used when indicated in the text by a title, such as ‘God’ or ‘Lord,’ in all capital letters; the pronoun used in reference to God will be capitalized as an acknowledgment of His unique position and authority. Throughout the report, human beings will be classed in Biblical terms, using ‘man’ as the inclusive generic which refers to both male and female of the species and ‘he’ as the pronoun in agreement with that term; there is no disrespect to women implied or intended by this language, and the principles expounded are understood to be universally applicable to both male and female.
The first three chapters of Genesis, as already mentioned, reveal the origin of man as a specific creation of God on the sixth day of His creation of heaven and earth and everything in them; it also reveals man’s first act of disobedience to God and records God’s consequent judgments. Acknowledgment of these fundamental facts has a direct impact on the study of man and psychology, shaping the view of the client that the student holds and reasons from.
The purpose of this report will be to explore the impact of that Biblical, man-as-created view in terms of the counseling profession. Its six sections include: the introduction; a brief summary supporting the credibility of the Bible as a historical document; an exploration of the theoretical perspective that can be drawn from the Genesis account of man’s creation and corruption; a few distinctly Biblical goals for the counseling process; a brief consideration of tools unique to a Biblical approach; and a concluding summary.
This research is a vital addition to the current curricular offerings which present all information from a strictly humanist, evolutionary premise and completely ignore the Bible, which stands unrivaled in stature and reputation around the world in the annals of history and claims to be the very Word of God. According to estimates listed in the Central Intelligence Agency’s 2007 factbook, professing Christians, who revere the Holy Bible as the authoritative standard by which truth is to be discerned and man’s conduct to be governed, comprise one-third of the world population (2004 est.) and three-fourths of the population of the United States of America (2002 est.). In view of these figures, it seems unreasonable to train counselors in America without giving them any formal exposure to the basic precepts embraced as Light and Life by such a majority of their potential clients. If the Bible is the Word of God, promising life to adherents and death to opponents (see Isaiah 1:19-20; Deuteronomy 30:19-20), that act of omission becomes gross negligence, and a case could be made for its criminality.
This is a qualitative study, attempting to formulate a grounded theory by interpreting and drawing conclusions from primary source material: the Holy Bible. Supplemental reference will be made to other pertinent works to satisfy the requirement that multiple sources be cited. For those readers who are accustomed to seeing only very recent (within the last ten years) sources cited in credible research, the author advises that in the study of the Bible, which is thousands of years old itself, the date of the source does not establish credibility. Frequently, the older the document cited, the more credible it may be, having become accepted as a classic in the field of Biblical thought; the factor that establishes credibility is a source’s faithfulness to the Bible in both word and spirit. Biblical truths remain constant, although the understanding or the application may expand as exposition is refined and clarified by many generations of scholars; this is in contrast to the humanistic approach to research, with its evolutionary assumptive base, where nothing can be known until it has been discovered by man, and thought is in continual flux as new experiments are conducted and new observations made, requiring one to always be acquainted with the very most recent results to be relevant.
The author believes the Bible is the Word of God and completely reliable; that its statements regarding all things are both historically and scientifically true, whether or not man has been able to prove them independently. It is believed, in fact, that the Bible is the revelation of a gracious and merciful Creator, supplying deficits in knowledge essential to his welfare which man cannot arrive at by his own reasoning, observation, or the application of the scientific method. It is further believed that, if man were able to do so, the application of the scientific method would prove out every claim found in the Bible. This bias predisposes the author to count the Bible as a primary source in the study of psychology and the practice of professional counseling and will guide the research. As this is not the prevailing view of some potential readers, the following section provides a basis for the respectful consideration of the Bible and the knowledge it engenders.
The Credibility of the Bible
The Bible is not a speculative book of philosophy or collection of fables and myths; it is not the artifice of a single individual, but the unified and harmonious product of the labor of more than 40 faithful authors over a span of time exceeding 1400 years. The Bible has been translated, in whole or in part, into more languages than any other book in the world; has sold more copies and been read more than any other book in history; has survived and outlived more vicious attacks upon its veracity and very existence than any other book. It is the only book that can make such claims (McDowell, 1979).
The Old Testament portion of the Bible began to be written by Moses, God’s chosen spokesman or prophet to the nation of Israel, who was born some 1500 years before the birth of Christ; over the next 1100 years, additional portions were written by other of God’s prophets, concluding with the book of Malachi in 432 BC (Unger, 1966). Every archeological excavation pertinent to those times, places, and peoples, has given evidence supporting the historical accuracy of the Biblical record (McDowell, 1979; Unger). It is the genealogical record of the nation of Israel, proof of Jesus’ descent from Adam through Judah and David, and stands today essentially unaltered through thousands of years, via multiple copies and translations, as the Word of God: “For the prophecy came not in old time by the will of man: but holy men of God spoke as they were moved by the Holy Spirit” (2 Peter 1:21).
The New Testament comprises the eyewitness accounts of those who lived and walked with Jesus during his brief earthly sojourn, written by themselves or those who heard them; a first-hand account of the growth of the church after Jesus’ return to his Father and the sending of the Holy Spirit; and epistles, or letters, delivering the apostles’ doctrine to the church prior to their own deaths. The New Testament record of the birth and life of Christ confirms the divine inspiration of the Old Testament by its many expositions of Christ’s fulfillment of Old Testament prophecies: “And [Jesus] said to them, ‘These are the words which I spoke to you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.’ Then he opened their understanding, that they might understand the scriptures” (Luke 24:44-45).
Outside of the testimony contained in the Bible, history is replete with the individual and collective witness of millions who have believed the Bible to be the Word of God and found untold blessing in their worship of its Author by their obedience to its precepts. Ulysses S. Grant (1822-1885) declared: “To the influence of this Book are we indebted for all the progress made in true civilization, and to this must we look as our guide in the future” (Federer, 2000, p. 265). Dwight D. Eisenhower (1890-1969) affirmed: “The Bible is endorsed by the ages. Our civilization is built upon its words. In no other book is there such a collection of inspired wisdom, reality, and hope” (p. 227). In a Congressional Resolution (October 4, 1982), then-President Ronald Reagan and both houses of Congress agreed:
…the Bible, the Word of God, has made a unique contribution in shaping the United States as a distinctive and blessed nation and people…deeply held religious convictions springing from the Holy Scriptures led to the early settlement of our Nation…Biblical teachings inspired concepts of civil government that are contained in our Declaration of Independence and Constitution of the United States…the history of our Nation clearly illustrates the value of voluntarily applying the teachings of the Scriptures in the lives of individuals, families, and societies…renewing our knowledge of and faith in God through Holy Scripture can strengthen us as a nation and a people…
Therefore be it resolved by the Senate and House of Representatives of the United States of America in Congress assembled, that the President is authorized and requested to designate 1983 as a national “Year of the Bible” in recognition of both the formative influence the Bible has been for our Nation, and our national need to study and apply the teachings of the Holy Scriptures (pp. 528-529).
Theoretical Ground: The Creation and Corruption of Man
In his book, The Holy Spirit in You, Prince (1987) opens with this simple truth: “Through the Scriptures we receive knowledge we could receive in no other way” (p. 7). One of the fundamental differences between a Biblical theory of counseling and all others is the premise that man was created male and female by Jehovah, the Almighty God; the Bible opens with that simple truth: “In the beginning God created the heaven and the earth” (Genesis 1:1). Nothing existed before God, and He created all that exists with the exception of His Son, begotten of Him, and His Spirit, deriving from Him. After God spoke light and heaven and earth into existence, He proceeded to clothe the earth with vegetation and placed the sun and the moon and the stars in their appointed places “to give light upon the earth” (Genesis 1:3-19). From there, He created birds after their kind to fly above the earth, fish and other living creatures after their kind to fill the waters, beasts and cattle of all sorts after their kind, and “everything that creeps upon the earth after his kind: and God saw that it was good” (Genesis 1:20-25).
As His final creative act, God said,
… ‘Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth.’ So God created man in His own image, in the image of God He created him; male and female He created them (Genesis 1:26-27).
This fact of creation places man in a position of dependence upon the One from whom life and all its necessities and pleasantries come forth; it also places him in a position of subjection and makes him answerable to that One. Created in His image, man is uniquely able to enjoy fellowship with God on earth and needs that fellowship: those with access to Him pant after Him as the hart pants for the life-sustaining brooks of water (Psalm 42:1); those who don’t have access to Him stumble in broad daylight and grope as blind men (Isaiah 59:10: see also Luke 6:39; Matthew 15:14). Flowing from this same creation account is the premise that “God that made the world and all things in it…has made of one blood all nations of men…” (Acts 17:24-26; see also Genesis 3:20); therefore, the injunctions of Scripture are laid upon every man without regard for gender, race, ethnicity, national origin, sexual orientation, religious preference, or any other distinguishing characteristic.
God placed the male in a garden He had planted in Eden: “And out of the ground Jehovah God made to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil” (Genesis 2:8-9); He also commanded the man, “Of every tree of the garden you may freely eat: but of the tree of the knowledge of good and evil, you shall not eat of it: for in the day you eat of it you shall surely die” (Genesis 2:16-17). This depicts God as the loving heavenly Father Jesus later comes to exemplify: caring for man’s pleasure in all his sensibilities (beauty, flavor, fragrance, etc.), providing for the nutritive needs of his physical body, and commanding man as to what will and will not be for his benefit. This goodness and provision of God as Father is further demonstrated when He sees that “it isn’t good that the man should be alone” (vs. 18) with only the animals and other creatures; he needs someone like himself, so God proceeds to take a rib from him and create a female counterpart in the perfecting culmination of His creative acts (Genesis 2:18-24). This fact places both male and female on the same footing in relation to God with regard to dependence and accountability. “And God saw everything that He had made, and, behold, it was very good” (Genesis 1:31).
Man, male and female, were “both naked [and] were not ashamed” (Genesis 2:25), living in the garden of Eden, enjoying God’s gifts within and without, and fellowship with Him and one another. Then a serpent spoke to the woman: “Yea, has God said, ‘You shall not eat of every tree of the garden’?” (Genesis 3:1); by this subtle questioning of God, he made an inroad into the woman’s mind and heart that enabled him to persuade her that the forbidden tree’s fruit would not kill them at all, but make them wise “as gods, knowing good and evil” (Genesis 3:2-6). The woman, on the serpent’s counsel, looked at the tree differently, not as a thing to be shunned and not even touched, but as a tree “good for food, [and] pleasant to the eyes, and a tree to be desired to make one wise…” (Genesis 3:6).
Thus the Bible introduces the devil. He is shown to be the enemy of God and man, the “murderer from the beginning, [who] abode not in the truth, because there is no truth in him, [who] is a liar, and the father of it” (John 8:44), the deceiver of the whole world (Revelation 12:9). It is revealed that man does not live simply in a visible, physical realm, but is influenced and acted upon by that which is invisible and spiritual; he is participant in a drama that is being played out in both realms; in the Garden of Eden, that interaction was frank and open.
This is a very powerful principle in terms of counseling and psychology: ideas can be suggested to man (counsel given) from either a physical or a spiritual source, and when they penetrate, they move him to believe and behave in certain ways, whether for good or evil. The Bible says, “as he thinks in his heart, so is he” (Proverbs 23:7), and “Death and life are in the power of the tongue…” (Proverbs 18:21). We are thus apprised of the essential importance of distinguishing truth from lies, of recognizing what the Father of life says and what the father of lies says; lives hang in the balance. What you say is every bit as important as how you say it, perhaps more so. Adam and Eve received counsel from two sources: God, and the devil; one to life, and one to death. In a Biblical approach to counseling, it is of first importance to counsel from God’s viewpoint, not the serpent’s.
So the woman took the fruit and ate and gave some to her husband and he also ate: “And the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons” (Genesis 3:7). Suddenly, in that act of disobedience, what God had made was no longer good.
Later that day, when God came walking in the garden, the man and the woman hid from Him: “And Jehovah God called to Adam, and said to him, ‘Where are you?’ And [Adam] said, ‘I heard Your voice in the garden, and I was afraid, because I was naked; and I hid myself’ “ (Genesis 3:8-10). When God inquired into this guilty behavior, Adam blamed the woman and, in a back-handed way, God Himself (“the woman You gave to be with me,” verse 12); the woman, in her turn, blamed the serpent who seduced her. God proceeded to pronounce His judgments upon each one of them, promising the serpent that He would bring forth one from the woman who would crush his head, while the serpent would crush his heel (Genesis 3:15). The New Testament record informs us that this seed is Jesus Christ, the Son of God, the Savior:
Forasmuch then as the children are partakers of flesh and blood, [Jesus] also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil, and deliver them who through fear of death were all their lifetime subject to bondage (Hebrews 2:14-15).
Not only does God give evidence of His gracious and merciful nature toward man in this promise of a Savior, He also bent down to make coats of skin to replace their poor fig leaf coverings. Then God drove them out of the garden He had planted for them, for fear they would eat from the tree of life, too, and live forever (Genesis 3:21-24).
The woman is christened Eve, “because she was the mother of all living” (Genesis 3:20), and now the whole ruin of man is understood: “Who can bring a clean thing out of an unclean? Not one” (Job 14:4). Disobedience against God is sin, and the sin that corrupted the original parents has corrupted every child ever born, except Jesus, who was conceived in Mary’s womb by the Holy Spirit (Luke 1:35). Thus, man is born with the corruption of sin as part of his very being, and is, by birth, an enemy of God (Romans 5:8, 10): “…we live in a fallen world. That truth has enormously important implications. Something really is wrong with everything” (Crabb, 1988, p.186). As counselors and psychologists, this is the reality with which we are challenged, in ourselves first and also in our clients.
Suggested Goals for Counseling
The field of psychology deals with behavior and mental processes: thought, feeling, perception, reasoning, and so on (Feldman, 1987). The services of a counselor are generally sought when one is faced with a challenge in one or more of these areas that is beyond one’s personal ability to understand or handle. The counselor is expected to assist, with knowledge and expertise, in finding some practical solution to the challenge. As Corey (2005) has so aptly explained, the counselor is to seek the client’s benefit by listening carefully to what the client says; it is then the counselor’s responsibility to offer what will be most effective in meeting the client’s expressed needs. Biblical counseling must be done from a position of Biblical truth, and it is important to attend to goals that are uniquely Biblical, as well as the ordinary goals of relief from the presenting problem(s).
Viewing man as specifically and purposefully created by God in His image, and blessed in obedience alone, the counselor can encourage clients to an exploration of God’s purpose in having created them. This exploration includes the general will of God and His specific will: discovering what it means to be in God’s image, what His holy commandments require, and how He would express Himself in each of our lives. Bunting (1930) beautifully sketched the possibilities of a life like Christ’s, which fully expresses God to His pleasing, when he said: :
Great multitudes of so-called Christian people today do not have an experience of Jesus like this…They have not leaped into the stream of His being and purpose and power, they have not submerged themselves in what He means and says (p. 113).
Created by God, man is dependent upon and accountable to Him; corrupted by sin, man is naturally inclined to proud rebellion and a preference for self-sufficiency. The commands of God are the commands of a wise and loving Father who seeks the best for His child: “For [His commands] are life to those that find them, and health to all their flesh” (Proverbs 4:22); it is important for one’s psychological well-being to come into agreement with one’s Creator.
According to Piaget’s theory of development, cited by Kaplan (2000), equilibration is an important factor in man’s development; there is a need to find a balance, or congruence, between what we know and what we experience. When there is contradiction between the two, we spontaneously seek to restore equilibrium by changing our ideas to fit the experience that appeared to contradict. Ideas, however, as seen in the garden of Eden, can be true or false; therefore, it would be advantageous to equilibrate, to establish that internal congruence of knowledge and experience, according to the truth God has revealed in the Bible, to be “transformed by the renewing of [the] mind” (Romans 12:2). Frequently, we are filled with ideas about our experience that are quite false, and Stoop (1982), referring to 2 Corinthians 10:3-5, asserts: “We are literally to fight against the arguments and irrational reasonings of our minds. We are to capture these thoughts, change them, and bring them into obedience to Christ” (p. 45). The counselor who utilizes a Biblical approach will seek to address these ideas or thoughts as they arise in client sessions, guiding the client to equilibration that harmonizes with truth.
It is difficult for people who are corrupted by sin and capable of all degrees of evil to live with themselves and others; bitter anger and resentment over wrongs that have been done by or against one are known to be detrimental to both physical and psychological health. “We need to understand what kind of people we really are while waiting for God to change us” (Fenelon, 1973, p. 42). This is a counseling goal: to understand and accept our actual reality even when it is very unpleasant. Counseling from a Biblical perspective provides the basis for understanding how sin has corrupted man and all his motives; it also offers hope: Jesus came and made atonement for sin (ours and others’). By receiving his grace, we are enabled and commanded to forgive ourselves and each other, and to cultivate loving relationships in the midst of corruption: “If it is possible, as much as lies in you, live peaceably with all men” (Romans 12:18)..
The Bible reveals God’s own goal for those He created: “…God was, in Christ, reconciling the world to Himself…” (2 Corinthians 5:19). God created man in His image, capable of walking in intimate fellowship with Him. He sent His Son, as a man, the seed of a woman, to bruise the serpent’s head and destroy his works, to bring many children back to Him in glory (Hebrews 2:9-10). A Biblical approach to counseling will seek to establish, confirm, and strengthen this reconciliation between God and man. A crucial aspect of such reconciliation is to acknowledge and repent of sins that separate one from God: “Only acknowledge your iniquity, that you have transgressed against Jehovah your God, and have scattered your ways to the strangers under every green tree, and you have not obeyed My voice, says Jehovah” (Jeremiah 3:13). We are exhorted to “confess [our] faults one to another, and pray one for another, that [we] may be healed” (James 5:16); the counselor can skillfully guide the client in this cathartic work.
The triumphal goal is to be conformed to the image of Christ: “…till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ…” (Ephesians 4:13). The Biblical counseling process is to support, promote, and facilitate this maturation in each client, bearing in mind: “There is no growth without a commitment to follow Christ and to live in dependence upon Him for the power to do so. The priorities of obedience and dependence are essential to real change” (Crabb, 1988, p. 39). The counselor is in a unique position to mentor the client in that process of change.
Practices Unique to a Biblical Approach
A Biblical approach to counseling flows out of a unique theoretical ground based on the record of God’s purposeful act in creating man, male and female, in His own image and the consequent corruption of man, initiated by the serpent’s subtilty; this theoretical ground suggests some goals that are unique to that Biblical approach. In turn, the Bible gives us practical methods or tools to employ in attempting to reach those goals: prayer, reliance on the Holy Spirit, the Word of God (Bible), and the Body of Christ. The following is only a brief synopsis, describing some applications in counseling practice.
Prayer is a primary tool in Biblical counseling; the counselor may pray with a willing client, or pray privately for the client. Prayer invites God into the process and creates an atmosphere of safety and trust that is highly conducive to productive work; in prayer, we take advantage of God’s generous invitation and promise: “Call on Me in the day of trouble; I will deliver you, and you shall glorify Me” (Psalm 50:15). The resistance or blockage that may confound both client and counselor is clear and plain to God. He is fully aware of the causes, though they be completely obscured from our view; He is able to reveal these secret things (Daniel 2:22): “Our part is to seek, to knock. His part is to answer, to come, to open” (Pittman & B., 1998, p. 202).
Prayer, for both client and counselor, is a means of throwing off what weighs one down with anxiety, fear, discouragement, and any other burdensome feeling; in prayer, they are cast on the Lord, and He gives His answer of peace (Psalm 55:22; Genesis 41:16). The utilization of prayer in this manner has a built-in benefit that no counselor can give: “…the peace of God, which passes all understanding, shall keep your hearts and minds through Christ Jesus” (Philippians 4:6-7).
After his resurrection, when Jesus ascended into heaven to rejoin his Father in glory, he sent the Holy Spirit to accompany us as a guide into all truth (John 16:13). Reliance upon the Holy Spirit is crucial to effective counseling; the counselor simply facilitates a healing and delivering work which is God’s province. When met with resistance in the client or some other confusing development, prayer can be employed, and the Holy Spirit will give light, wisdom, and direction: “If you, then, being evil, know how to give good gifts to your children: how much more shall your heavenly Father give the Holy Spirit to them that ask Him?” (Luke 11:11) Sometimes, patience and persistence must be exercised to obtain this clarity or illumination; however, the Holy Spirit is not limited to the session, working constantly in both counselor and client.
Jesus referred to the Holy Spirit as the Comforter and the Spirit of truth (John 14:16-17), which implies that truth has the power to comfort. The Bible is the source of truth (John 17:17); Biblical truth is the foundation of all that promotes and engenders psychological health. It is this revelation that instructs, comforts, and gives hope (Romans 15:4). The Bible equips us to discern truth from lies (Isaiah 8:20) and is the sword with which we are to do battle against those lies, which are suggested, planted, and propagated by the serpentine craftiness of the devil to our detriment and destruction (Ephesians 6:17; 2 Corinthians 10:3-5).
The Word of God is the mirror that enables us to see ourselves as we are so we can be transformed in those areas that the same Word reveals to be out of harmony with God (James 1:21-25). Jesus stated succinctly: “If you continue in my word, then you are my disciples indeed; and you shall know the truth, and the truth shall make you free” (John 8:31-32). The skillful Biblical counselor must be personally familiar with the Bible and its practical application: able to make appropriate, effective reference to it and to model its precepts as a way of life.
In seeking to discover the riches of truth that foster the well-being of man and to know the fullness of the freedom such truth imparts, take full advantage of the contributions of other members of the Body of Christ. God has gifted each member to work effectually for the edifying or building up of the whole (Ephesians 4:11-16;
1 Corinthians 12:4-28). Each one brings some additional facet of the fullness of God, as it is revealed in the Bible and in His created works, for our benefit and profit.
Knowledge builds on knowledge; utilize a variety of resources and encourage the client to do the same. There may be other members of the Body gifted specifically to deal with issues raised by the client that fall outside a counselor’s own perimeter of expertise, and a referral can be made; there are books, videos, groups, classes, broadcasts, conferences, and much more, available for the promotion of psychological health. The journey is an adventure that takes a lifetime.
Conclusion and Recommendations
After describing some of God’s innumerable creative works, Job remarked: “Lo, these are parts of His ways: but how little a portion is heard of Him?” (Job 26:14). Similarly, this paper only hints of the treasure of wisdom and revelation the Bible contains that has relevance to the study of psychology and is specifically applicable in the counseling practice. To refuse to include any reference to Biblical theory in the necessary education and training of prospective counselors, therapists, and psychologists in all fields, is to handicap them unnecessarily.
Many books and articles have already been written on the subject this author chose, yet the field is wide open to further research, both of the theoretical ground for Biblical counseling and the documentation of the results of applying that theory in practice. There are sufficient claims of profound, even radical, positive changes in lives as a direct result of becoming obedient to God and His Biblical directives to warrant such research: “If we focus on a world under the control of an all-powerful God, we will behave in a different way” (Stoop, 1982, p. 40).
It must also be noted that, within this Biblical framework, the insights and techniques offered and suggested by other theoretical approaches can be both useful and effective; Biblical theory simply adds crucial dimensions of understanding that would otherwise be unavailable to the professional. Additional research could also explore how other theories, or pieces of them, can be incorporated into a solidly Biblical approach and made useful to the overall practice: “…there is a spirit in man: and the inspiration of the Almighty gives them understanding” (Job 32:8). In any research it is necessary to be capable of discerning truth from error; this skill is gained by faithful study of, and adherence to, Biblical truth.
References
Bunting, John S. (1930). The radiant life: A book of happiness. New York: Fleming H. Revell Co.
Central Intelligence Agency. (2007). The world factbook. Retrieved February 17, 2007, from https://www.cia.gov/cia/publications/factbook/fields/2122.html.
Corey, Gerald. (2005). Theory and practice of counseling & psychotherapy. Belmont, CA: Brooks/Cole-Thomson Learning.
Crabb, Larry. (1988). Inside out. Colorado Springs, CO: NavPress Publishing Group.
Federer, William J (Ed.). (2000). America’s God and country: Encyclopedia of quotations. St. Louis, MO: Amerisearch, Inc.
Feldman, Robert S. (1987). Understanding psychology. New York: McGraw-Hill Book Co.
Fenelon, Francois. (1973). Let go. Springdale, PA: Whitaker House.
Holy Bible. Authorized King James Version.
Kaplan, Paul S. (2000). A child’s odyssey: Child and adolescent development. Belmont, CA: Wadsworth/Thomson Learning.
McDowell, Josh. (1979). Evidence that demands a verdict (Rev. ed.). San Bernardino, CA: Here’s Life Publishers, Inc.
Pittman, Bill; B., Dick (Eds.). (1998). Courage to change: The Christian roots of the twelve-step movement. Center City, MN: Hazelden.
Prince, Derek. (1987). The Holy Spirit in you. New Kensington, PA: Whitaker House.
Stoop, David. (1982). Self talk: Key to personal growth. Old Tappan, NJ: Fleming H. Revell Co.
Unger, Merrill F. (1966). Unger’s Bible handbook. Chicago, IL: Moody Press.
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