Seminary Scholarship

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Love And Respect: Less than Biblical

The fact that Dr. Eggerichs is an integrationist is evident on the back cover of his book Love and Respect. It proclaims that the message of the book is “based on over three decades of counseling, as well as scientific and biblical research…” Reading the book confirmed that Dr. Eggerichs based his work primarily on psychology rather than the all-sufficient truth of Scripture. When he did use Scripture, Eggerichs often interpreted it through a humanistic, psychological lens rather than by sound hermeneutical principles. Some of the most glaring results of Dr. Eggerichs’ faulty hermeneutics are he misinterprets God’s teaching about marriage, misdiagnoses the reason for marital conflict, and reduces the process of sanctification to behavior modification.

In the first part of Love and Respect, Dr. Eggerichs’ says that the secret to a better marriage is for the husband and wife to meet each other’s primary needs. He defines those primary needs as love for women and respect for men. Eggerichs came to this conclusion from a flawed interpretation of Eph. 5:33 which says, “ Nevertheless, each individual among you also is to love his own wife even as himself, and the wife must see to it that she respects her husband (NASB).” The problem is the apostle Paul is not defining needs in this verse, or in the surrounding context, but rather giving commands for how husbands and wives are to relate to one another in Christ. In Eph. 5:18, Paul commanded believers to be continually filled with the Spirit. In the verses that follow, 19-21, he unpacks four results of the Spirit’s filling. The last of those results is in verse 21 where the apostle writes, “be subject to one another in the fear of Christ (NASB).” Then in Eph. 5:22-6:9, a passage commonly labeled as household codes, Paul unpacks how a family filled with the Spirit should relate to one another. This passage has nothing to do with husbands and wives getting their needs met.

So how did Eggerichs reach his faulty interpretation? He, like many integrationists, embraces the popular psychological view of man as a needy, empty cup that must be filled. This is especially evident on page 37 where he talks about the wife’s love tank and the husband’s respect tank. Yes, husbands and wives have needs, but their needs are not primarily love and respect; rather, their needs are spiritual and physical. They, like all people, need food, water, clothing and shelter. Most of all they need Jesus Christ to forgive them, set them free from sin, and empower them through the Holy Spirit for godly living. Sadly, Eggerichs fails to emphasize or clearly proclaim these powerful, gospel truths.

Eggerichs goes on to say that when husbands and wives do not get their needs met it leads to what he describes as the “crazy cycle,” or more simply stated continuous conflict. Again, he misses the biblical truth. Conflict in marriage is due to the fact that husbands and wives are not living by the Spirit. As already noted, according to Ephesians, being Spirit filled results in husbands loving their wives, and wives submitting to their husbands. Any other response is the result of living according to the “old humanity” which Paul exhorted them to strip off in Eph. 4:17-5:5. In addition, husbands and wives are to put on the “new humanity,” “which in the likeness of God has been created in righteousness and holiness of truth (Eph. 4:24b NASB).”

James 4:1-2 gives further biblical insight into the cause of human conflict. James 4:1-2 says, “What is the source of quarrels and conflicts among you? Is not the source your pleasures that wage war in your members? You lust and do not have; so you commit murder. You are envious and cannot obtain; so you fight and quarrel. You do not have because you do not ask (NASB).” In this passage, James says that conflict is not due to unmet needs, but rather unmet desires. These unmet desires can easily turn into demands. If someone does not give into our demands then we fight and quarrel to get them met. When we come to the place that we elevate our desires to point of need, and therefore must have them met in order to be content, we slip into idolatry. Certainly, it is not wrong for a husband to desire respect, and for a wife to desire love. However, to elevate these desires to the point where one cannot be content without them is idolatry. This truth is just one reason why Dr Eggerichs’ view of marriage is flawed and spiritually dangerous.

The second part of Love and Respect unveils what Dr. Eggerichs calls the “energizing cycle” which is his solution to the “crazy cycle.” The energizing cycle is his love motivates her respect; her respect motivates his love (113). In other words, you modify your behavior towards your spouse in order to get what you desire. The trouble is behavior modification is no substitute for the sanctifying work of the Holy Spirit. One’s behavior is an expression of his or her heart (Mark 7:21), and therefore, no lasting behavioral change can take place unless the heart is changed. As one cooperates with the Holy Spirit in the process of sanctification, heart change is the result, and changed behavior will follow. Furthermore, one’s motivation for obeying God’s Word should always be God’s glory not to get one’s perceived needs met (Col.3:17 and 1 Cor. 10:31).

This brief overview exposes just a few of the numerous flaws in Love and Respect. In spite of its many flaws, it does contain some biblical truth. Ironically, Dr. Eggerichs’ best and most biblical advice was in the last section of the book. For example, Eggerichs writes on page 274, "To the world it may make no sense for a wife to put on respect toward a husband who is harsh and unloving. It makes no sense for a husband to put on love toward a contemptuous, disrespectful woman. But it makes sense to God. These seemingly fruitless efforts matter to God because this is the kind of service He rewards." The problem is one must wade through and too much psychobabble to get to what is worthwhile. Frankly, it is just not worth the effort.

The Enemy Within: A Book Review

Introduction

Kris Lundgaard bases The Enemy Within on two classic works by the Puritan theologian, John Owen, Indwelling Sin and The Mortification of Sin. Lundgaard mined these works desperately seeking help with his own sanctification and battle against sin. He found the help for which he was searching, but with much labor due to Owens style and tedious seventeenth century language. Out of gratitude and a desire to share his hard fought discoveries with contemporary believers, Lundgaard wrote The Enemy Within. A book highly recommended by Puritan expert and well regarded theologian, J.I. Packer. I wish I felt the same.

Summary

The author divides The Enemy Within into four sections. The first section defines the power of sin and the section that follows describes how that power works in the life of the Christian. In the third, which is a single chapter, Lundgaard explains what sin seeks to accomplish. Lundgaard closes the book by with a discussion of vital principles for overcoming sin.

Lundgaard begins the first section by describing the reality of indwelling sin. Rom. 7 is his primary scriptural support, and from this text, he defines sin as a law that operates from within the believer. Indwelling sin, or the flesh as Lundgaard sometimes calls it, seeks to keep the Christian from doing right and it never rests. Because the human heart is deceitful and indwelling sin is always lurking, believers must be continually on guard and ready to battle sin. Every time the believer seeks to commune with God, the flesh fights against their souls. However, Believers can experience victory because they have new hearts, the mind of Christ and the Holy Spirit to empower them.

In the second and longest section of the book, Lundgaard describes how indwelling sin operates in the believer. It attacks the mind, will and affections. Indwelling sin deceives the mind about the real consequences of sin, tempts the believer to get grace and holiness out of balance, and it seeks to entice them by entangling their affections and capturing their imaginations. Lundgaard says the mind is the key to obedience and winning the battle against sin. Therefore, the believer must be constantly saturating their minds with the Scriptures, be thinking hard about obedience and be resisting spiritual laziness. Lundgaard wraps up the second section by discussing the necessity of engaging the will and avoiding passivity in battling sin.

Chapter 10 or the third section, discusses the various ways the flesh seeks to erode the Christian’s love for Christ. In short, the believer must continually cultivate their love for the Lord and put to death the flesh.

In the last section of The Enemy Within, Lundgaard says the antidote for sin is a life of worship based on a healthy reverence and awe of God. This reverence or fear can only come by God’s revelation of Himself, whether by vision or Scripture. In addition, he warns about a false peace the believer’s flesh can provide. Therefore, they must guard against the flesh’s deceptions and seek the true peace only Christ can provide. In closing, Lundgaard points to faith in Christ’s finished work and absolute dependence on the Spirit as the primary means to overcome sin.

Critical Evaluation

The Enemy Within is a much-needed book because it addresses a topic the modern church rarely considers, sin in the life of the believer. It is well written and packed with excellent illustrations. In fact, the illustrations are probably the best part of the book. The “Questions for Reflection and Discussion” sections at the end of each chapter help make the book practical.

The book does have a glaring weakness, a weakness that undermines its important and much needed message. In this reviewer’s opinion, Lundgaard bases the book upon an incorrect interpretation of Scripture. The author bases his understanding of indwelling sin on Rom. 7. In the notes on page 151 the author states, “Romans 7 has been variously interpreted; but on close inspection it is clearly describing the experience of a believer, rather than an unbeliever.” Unfortunately, this reviewer disagrees and so do some of the most respected New Testament scholars of our day, such as Douglas Moo, Gordon Fee, Frank Thielman and Ben Worthington III to mention only a few.

A thorough examination of Rom. 7 and its surrounding context lies outside the primary purpose of this review, but I would lie to note a couple of important points. First, before Augustine, the vast majority of the early church Fathers recognized that the apostle Paul was using rhetorical devices in Rom. 7 to describe the experience of those who were attempting to gain a righteous standing before God by keeping law. Augustine himself, at one time understood Rom. 7 in this light. Unfortunately, for whatever reason, Augustine changed his position and nearly all the Reformers adopted it. Augustine’s interpretation has had tremendous influence on the church ever since.

A second important point is that even a limited examination of Rom. 7 and 8, in a good, literal translation of the Bible, will demonstrate that the discussion in Romans is not about the struggle of two natures within a believer, but two ways of living. One can live according to the flesh or the Spirit. Life according to the flesh is described in Rom. 8:7-8, “because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so, and those who are in the flesh cannot please God (NASB).” In these verses, Paul’s description of the “flesh” certainly seems to describe an unregenerate person. Rom. 7:5 and 8:9 indeed confirm conclusion. Rom. 7:5 says, “For while we were in the flesh, the sinful passions, which were aroused by the Law, were at work in the members of our body to bear fruit for death (NASB).” This verse describes our time in the “flesh” as past tense. Rom. 8:9 confirms this when it says, “However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him (NASB).” So according to Paul, to be in the “flesh” is to be without the Spirit and to be without the Spirit is to be unregenerate. Therefore, a believer cannot be in the flesh and the Spirit simultaneously. Of course, this is not to say a believer cannot act fleshly, or in other words, behave as if they are still in the flesh, see 1 Cor. 2:14-3:4.

Rom. 7 is not the only passage Lundgaard misinterprets or misuses. He makes the exact same mistake with Gal. 5 that he did with Rom. 7. Again, he takes the discussion about the flesh and Spirit to be mainly about the struggle of two natures within a believer. This reviewer acknowledges this is a popular interpretation but believes it is incorrect. Paul wrote Galatians to a community of believers who false teachers, probably Judaizers, were pressuring to go back under law for justification and sanctification. Like Rom. 7 and 8, the discussion about the flesh and Spirit in Gal. 5 has to do with two ways of living, not about the battle of two natures within an individual believer. For anyone interested, Dr. Ed Welch wrote an excellent article discussing how this interpretation might apply to biblical counseling in The Journal for Biblical Counseling, Spring 2002.

Rom. 7 and Gal. 5 were not the only passages the author misinterpreted and therefore misused, but they were by far the most obvious. Unfortunately, the misinterpretation and misuse of Scripture in The Enemy Within is all too common in contemporary Christian writing. Often what authors are attempting to say is theologically and experientially true, but the Scripture they use does not actually support their point. It seems that many authors depend heavily on the works of others, theological systems and popular interpretations as the basis for their works. They themselves fail to do the hard work of hermeneutics and exegesis. Sadly, this undermines their credibility, and makes it difficult for those who value good exegesis and hermeneutics to hear their message and take them seriously. In this reviewer’s opinion, that is definitely the case with The Enemy Within.

Conclusion

In spite of the recommendations of some well-respected Christian scholars and teachers, I would not recommend The Enemy Within. In my opinion, the book is fundamentally flawed because the author bases it on a popular misinterpretation of Scripture. I acknowledge many of my brethren would disagree.

I believe and know by experience that Christians continue to battle with sin after being born of the Spirit. If this were not true our New Testaments would be much shorter and our experience vastly different. Regrettably, well-meaning Christians often use the wrong Scriptures to teach about this reality and they misuse others. We must strive to avoid this error and instead heed the admonition of 2 Tim. 2:15, which says, “Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth (NASB).”

Shepherding A Child's Heart: Summarized & Reviewed

God has graced Dr. Ted Tripp with keen insight into what the Scriptures teach about biblical parenting. Additionally, God has granted him years of experience as a father, pastor, biblical counselor, and school administrator. Being a wise steward, Dr. Tripp has combined these gifts of insight and experience into a ministry for equipping Christian parents. The core teaching of this equipping ministry is contained in his book Shepherding a Child’s Heart, which is the subject of this review.

Ted Tripp divides Shepherding a Child’s Heart into two parts. The first and longest part of the book focuses on the foundations of biblical parenting. Tripp begins his teaching on foundations by unpacking Scripture’s declaration that all human behavior comes from the heart. Therefore, parenting must focus primarily on the heart rather than behavior. Since only God can change the heart, and only does so through the gospel, parents must continually point their children to Christ.

Tripp continues part one’s teaching on foundations by stating that children are the product of all life’s shaping influences, and who or what they worship. Hence, wise parenting requires providing the best shaping influences possible and shepherding a child’s response to those influences by teaching them to know and honor God. God has assigned parents with this very important task. In order to carry out this assignment parents must have biblical goals and methods.

Tripp say the biblical goal is to teach one’s children to glorify God and enjoy him forever. The biblical methods are wise communication and the rod of correction. Wise communication, according to Tripp is more than instructing your child. It is a two-way process where you seek to build a relationship with your child and truly understand them. In addition, wise communication must help one’s children reflect on the contents of their heart, and discern their need for God’s grace and mercy, which is only available through Christ.

In the second part of the book, Tripp gives specific instructions on how to apply the biblical methods unpacked in part one. He reviews what the Scriptures teach about spanking, discusses when to begin and end spanking, and teaches parents how to spank biblically. In addition, he outlines training procedures and desired outcomes for infancy, childhood and adolescence.

Shepherding A Child’s Heart is indeed a rare book, because it has no easily discernible weakness. Clearly, Dr. Tripp has based the book on sound biblical wisdom, hermeneutics, and theology. These facts alone make it unique among contemporary Christian books, which are too often theologically lite, and hermeneutically flawed. In what follows, we will focus on some specific characteristics that distinguish Shepherding a Child’s Heart from the majority of Christian books on parenting available today.

Dr. Tripp’s book is exceptional among parenting books because rather than concentrating on behavior modification, or constructing a positive environment, it focuses on the absolute necessity of doing as its title describes, shepherding a child’s heart. Why is Tripp’s focus superior? Scripture teaches that behavior flows from the heart, for example see Prov. 4:23, Mark 7:21, and Luke 6:45. Therefore, behavior modification is an ineffective means of parenting because it fails to address the source of all behavior, the heart. If parents focus on behavior alone, it is very likely that they will raise children who learn to be outwardly obedient while remaining inwardly rebellious. What is worse, their children may view themselves as righteous, and thus fail to recognize their need for a Savior. As Tripp warns, parenting by behavior modification can result in producing modern day Pharisees.

Tripp warns that parents often deny the connection of their child’s heart to behavior. He gives an excellent illustration to describe this foolish denial. In the illustration, he likens what parents often do as stapling good apples on bad trees. Parents train their children through emotional appeals, rewards, shame or various other forms of manipulation to do the right behavior, but for the wrong reasons. Unfortunately, parent’s fail to recognize that what they train their children with is what their children will become. In short, if parents manipulate their children they will become manipulators.

According to Tripp, rather than succumbing to behavior modification and manipulation, parents should seek to bring their children to the place where they long for heart change. Parents need to understand that their children’s hearts are not neutral. Their children will worship either God or idols. Like all people, children are prone to idolatry. Therefore, parents must teach their children to cry out to God for a changed heart, and repeatedly emphasize that a changed heart is only available through the redemptive work of Jesus Christ. As Tripp says, only a renewed heart is capable of pleasing and enjoying God.

Another insufficient method of parenting is constructing a positive environment, because like behavior modification, it also fails to address the heart. Tripp does emphasize the importance of a positive and biblical environment, but he warns against the danger of seeing it as the determining factor in successful parenting. If a positive environment were enough to produce heart change, the Fall would have never occurred. After all, no one has ever lived in a more perfect environment than Adam and Eve. They had everything they needed, including face-to-face communion with God, and yet they still chose to rebel against him.

In addition to the focus on the heart, Tripp’s stance on parental authority makes Shepherding a Child’s Heart unique when compared to other contemporary parenting books. Once again, Tripp returns to the Scriptures to make his point. He reminds parents that God has called them to act on his behalf. Therefore, parents are never free to shape their children how ever they choose. Rather, they have a responsibility before God to parent in ways that in are keeping with his plan and purpose. Their assignment is to teach their children to walk in God’s ways by doing what is just and right. Parents must recognize that their children are a stewardship from the Lord, and he will hold them accountable for their fidelity. Tripp does a skillful and thorough job of unpacking this truth.

Closely related to the concepts of parental authority and stewardship, is the matter of goals. Tripp astutely argues that too many parents have unbiblical goals for their children. For example, some parents view their child’s worldly success in education or sports as tantamount, rather than focusing on godly character. Others, as mentioned earlier, focus primarily on having well behaved children. Still others see their primary goal is to get their child saved. These parents often become obsessed with getting their child to pray, “the sinner’s prayer (42).” As Tripp notes, wanting a child to know the Lord is a worthy objective, but saying a particular prayer does not guarantee that outcome. Parents need to do what God has called them to do, and trust God for their children’s salvation. Only God can give a child a new heart, and he will do it in his timing, not ours. Anyway, a child’s salvation does not change the primary goal of parenting, which is to teach one’s children to glorify God and enjoy him forever. As Tripp wisely states, “This goal is the only one broad enough and flexible enough to cover every stage of a child’s life (45).”

Another characteristic of Dr. Tripp’s book that makes it stand out is its simplicity. As referenced in the summary, Tripp says that parents must combine the biblical message with biblical methods. The biblical message, of course, is the glorious gospel of Jesus Christ, and the biblical methods are wise communication and discipline. According to Tripp, being a godly parent is not complicated. That is not to say parenting is easy. In fact, parenting is impossible and utterly overwhelming apart from the wisdom and grace of God.

Finally, the most controversial and distinctive characteristic of Shepherding a Child’s Heart, is that Tripp advocates spanking as the primary means of discipline for children. He demonstrates that the Scriptures command spanking, and declares that parents who fail to discipline their children scripturally are in fact disobeying God. Tripp goes into great detail describing why, when, and how to spank in a way that honors God, and communicates genuine love to the child. Wise parents will carefully consider Tripp’s instruction on discipline, as well as the rest of Shepherding a Child’s Heart, and then carefully apply it.

Shepherding a Child’s Heart is a book I wish I had read many years ago. Regrettably, I have learned most of its truth and wisdom the hard way, with much trial and error. Apparently, that was God’s plan. Nevertheless, I am grateful to have read Tripp’s book because now I have a trusted resource to recommend to parents. Perhaps, I will have the privilege of helping them avoid some of the pain and unnecessary mistakes that I have made. More importantly, I can aid them in nurturing children who bring God glory and enjoy him forever.

A Book Worth Reading!

I am presently reading Putting Your Past In Its Place: Moving Forward In Freedom and Forgiveness. It is by far the most biblical and practical book I have read on this vital subject. I will post a review of it in the near future. Please don't wait for my review before you get a copy of this book!

Boundaries: A Book Review

Boundaries is not an easy book to understand or digest. This difficulty is due to the authors’ intentionally integrating, and syncretizing biblical truth with psychology. Therefore, a reader has to sift every word to discern what is biblical and what is not. I am extremely grateful to Ed Welch for his article “Who Are We? Needs, Longings, and the Image of God in Man” in the Journal of Biblical Counseling, Fall 1994, because it fortified me with the biblical, and theological discernment I needed for the task.

Authors Cloud and Townsend, state that the goal of Boundaries is to help readers achieve the relationships and purposes God intends for his children (28). They define boundaries as the characteristics that define a person. In the authors’ words, “they define what is me and not me (31).” According to Cloud and Townsend, knowing one’s boundaries is what helps one determine their responsibilities, so they can take control of their lives. The authors go on to say one’s boundaries develop in relationship with God and others, primarily in the early years of life. Boundary conflicts are most often due to inadequate or negligent nurture in these early years. These conflicts can only be resolved by following the authors’ nine-step procedure. One can apply this procedure to every kind of human relationship, including a person’s relationship to self and God. Finally, the author’s warn that applying this procedure will be difficult, and not without inner and outer conflict, but in the end it will be worth struggle, because people with boundaries live happily ever after.

In spite of the authors’ claims, Scripture never commands people to develop boundaries, or take control of their lives. So where did the authors’ get the concept of boundaries? They got it from psychology. For example, on page 39, the authors write, “man’s most basic need in life is relationship.” They repeat this assertion on page 66 where they say, “Our deepest need is to belong, to be in relationship…” The idea that man must have his needs met in order to experience fulfillment began with Maslow. According to Scripture, man’s most basic need is not relationship, but regeneration, and the forgiveness of his sins. The authors’ view of man is that he is a needy psychological receptacle that must be filled with “relationship,” so that he can set proper boundaries in relationships with others. In contrast, the biblical view of man is that he is a depraved sinner who needs to be forgiven and born again (Rom 3:9-23; Eph. 2:1-3). Man’s receptacle is not empty. Instead, it is overflowing with pride, selfishness and wickedness. These sinful motivations manifest themselves in all man’s relationships, which inevitably lead to conflict and alienation. In short, man does not have a “boundaries” problem; he has a heart problem (Mark 7:21-23). Only adherence to the heart-changing gospel of Jesus Christ can cure him.

What is even more disconcerting is the authors attribute this same relationship need to God himself. The author’s wrote, “Like God, our most central need is to be connected (66). However, the God of the Bible has no needs and is completely satisfied with himself. In fact, his greatest pleasure is himself and his inexhaustible glory. For God to have greater pleasure in anyone or thing besides himself would be idolatry, because it would exalt the creature over the Creator. The reason that he loves man is for his own pleasure and glory, not because he is a needy God who needs relationships with human beings to be complete.

Cloud and Townsend also have an unbiblical view of sin and its source. They claim, “. . . many psychological symptoms such as depression, anxiety disorders, addictions, impulse disorders, guilt problems, shame issues, panic disorders, and marital and relational struggles, find their root in conflicts with boundaries (28).” Unfortunately, this list is simply a catalogue of sinful behaviors and attitudes renamed and redefined with psychological terms. According to Scripture, the source of these ungodly attitudes and behaviors is the human heart. As previously stated, God has only one plan for dealing with the human heart, namely the gospel of Jesus Christ.

The authors state the goal of the Boundaries is to aid readers in using biblical boundaries so that they can achieve the relationships that God intends for his children (28). However, it is not God’s intention that his children live by an unbiblical concept called boundaries. According to Scripture, specifically Gal. 5:16 and 5:25, all Christians are to live by the Spirit. This is also the main point of Rom. 8. The fruit of the Spirit as described in Gal. 5:22-23: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control are precisely what is needed for healthy and harmonious relationships, not boundaries.

In closing, Boundaries is another example of the psychological teaching that has infiltrated the contemporary church. For almost two thousand years, the Gospel, the Holy Spirit, and the Scriptures have been sufficient to convert the souls of men, and empower them to live godly lives. However, according Dr. Henry Cloud, and Dr. John Townsend, these are no longer sufficient. Now we need boundaries. Ironically, on page 39 the authors promote the necessity of their psychological teaching by stating, “Many people have been taught by their church or their family that boundaries are unbiblical, mean or selfish.” How I wish this statement were true. Boundaries are unbiblical, mean and selfish because they lead people away from the all-sufficient truth of God’s Word. In former days, the church used to call this heresy. We had better return to those days before it is too late.

Women Counseling Women: A Book Review

Elyse Fitzpatrick is eminently qualified to edit a book that addresses women’s struggles from a biblical perspective. For over twenty years, Fitzpatrick has been ministering to women from God’s word. She holds an M.A. degree in biblical counseling, has authored numerous counseling books, and heads a ministry called Women Helping Women. Her latest effort, Women Counseling Women, is the collective work of twenty women who are experienced biblical counselors. This book aims to offer biblical solutions to the various problems women face and it absolutely hits its target. Yes, Christian women have a trusted friend and counselor in Elyse Fitzpatrick.

Fitzpatrick has divided Women Counseling Women into four parts. The first part, “A Women and the Word,” is composed of five chapters that build a scriptural foundation for the rest of the book. The first two chapters focus on the gospel as the ultimate answer to women’s problems and assurance of salvation. Chapters three and four deal with the important topics of hermeneutics and spiritual discernment. The fifth chapter emphasizes the importance of sound doctrine, and briefly describes how to develop a biblical counseling and discipleship ministry in a local church.

Part two of the book focuses on women’s emotions. This section of the book unpacks a basic, biblical theology of emotions, and then proceeds to provide biblical counsel for overcoming fear and anger through proper application of the gospel. From there the book moves on to give biblical advice for understanding, and navigating depression. This section concludes with a physician, and biblical counselor stressing the importance of a balanced view of the use of medicine in treating depression.

In part three, Women Counseling Women gives counsel to women about their relationships. This section is the longest, and most comprehensive in the book. It covers a wide gambit of relational issues such as singleness, marriage, abuse, parenting, motherhood and caring for one’s elderly parents. In discussing these various relationships, the writers apply the Scriptures to each situation, and provide sound biblical advice on how to relate to others in a way that most pleases God, and adorns the gospel.

Women Counseling Women’s final section addresses four specific problems women face. These problems are overeating, generational sin, pornography, and same-sex attraction. Again, the authors seek to give biblical instruction for addressing these difficult problems, and they do amazing job of getting to crux of each issue in a very limited space. They clearly demonstrate how believers can overcome these problems through the gospel, and God’s grace for His glory.

Fitzpatrick states that the purpose for Women Counseling Women is to be useful for self-help and as a guide to biblical counselors. Certainly, the book has accomplished its stated purpose. Every chapter provides solid, biblical counsel and practical help for the problems women face. The book covers a wide range of issues, some of which the church has often been negligent in addressing. For example, the last two chapters of the book discuss women’s addiction to pornography and same-sex attraction. When was the last time anyone heard those issues discussed in the church?

Women Counseling Women has few weaknesses, but numerous strengths. Its greatest strength is its faithfulness to the Word of God. Regrettably, many books written for Christians claim to be scriptural, but all too often they adhere to popular interpretations of Scripture based on faulty hermeneutics, and flawed theological systems. This sad reality makes pastors’ jobs very difficult because they often find themselves commenting on, and correcting the teachers their women congregants esteem. However, such will certainly not be the case with Women Counseling Women. In fact, the book contains a brief, but excellent chapter on basic hermeneutics followed by a chapter on spiritual discernment. Frankly, these are two of the greatest needs for the modern-day church because unsound teaching is leading so many Christians astray.

Another outstanding strength of Women Counseling Women is its presentation of the Gospel as the solution to every problem women face. Too many in the contemporary church have viewed the gospel as their ticket to heaven, but have failed to see its relevance for everyday living, and its power for overcoming life’s problems. Women reading this book will see that misguided view exposed and corrected. Furthermore, chapter two will challenge women to examine their lives and make sure they have truly been born again. After all, and as the book makes obvious, the gospel’s promises and power are only available for those who have truly believed and experienced its life-changing power.

Yet another strength of Women Counseling Women is that it provides an outstanding means to minister to women in churches that lack women’s ministries. Unfortunately, many pastors, of whom I am one, find themselves in churches where women have not been encouraged or equipped to minister to one another from God’s Word. Women Counseling Women provides pastors excellent insight into the issues woman face, and it is an exceptional resource for them to share with the women in their flocks. If pastors use the book prudently, it might well become the impetus for establishing a healthy, biblical women’s ministry in their church. In fact, chapter five gives some brief, but helpful advice for establishing just such a ministry.

The book does have some weaknesses. First, it gives few subjects the complete treatment they deserve or necessitate. This criticism may seem unjust since Fitzpatrick intended the book to be a guide for counseling others, and not an all-inclusive manual. However, Fitzpatrick also states that she designed Women Counseling Women for self-help, and some women may find themselves disappointed with the brief treatment various problems get in the book. What the book does say about each problem is always helpful, and the book more than makes up for this weakness by pointing readers to resources that provide more depth on the subjects addressed at the end of each chapter.

A second weakness of the book is chapter ten. This chapter discusses the importance of having a balanced attitude towards the use of medicine in dealing with depression. The chapter is helpful in that it exhorts biblical counselors to hear objectively both sides of a controversial subject, and to maintain a Christian attitude in the midst of the debate. On the other hand, some of Dr. Hendrickson’s advice is not very useful, and may even be dangerous.

Dr. Hendrickson wrote, “Some individuals come to me in so deep an emotional hole that it seems best to recommend the physical boost of psychiatric drugs in addition to the ministry of God’s Word to restore them (131).” This statement is problematic for a couple reasons. To begin with, a small number of biblical counselors share the same expertise and training in fields of medicine and psychiatry as Dr. Hendrickson. So how would they determine whether someone could use a physical boost from psychiatric drugs and what could they do about it? It seems that their only recourse would be to refer them to a medical doctor or psychiatrist. Unfortunately, many if not most biblical counselors lack access to someone with Dr. Hendrickson’s medical credentials, and background in biblical counseling whom they could trust to make such an assessment. Furthermore, there are biblical counselors who share Dr. Hendrickson’s medical credentials, and counseling experience, who would disagree with her conclusion. One such person is Dr. Robert Smith, the author of The Christian Counselor’s Medical Desk Reference. Smith says on page 88 of his book “drugs are not needed in biblical counseling because the biblical counselor has the superior answer.”

Dr. Hendrickson said, “. . . it seems best . . . (131).” Frankly, that sounds as if she is basing her conclusion upon a subjective rather objective basis. Could it be that her secular training in medicine, and psychiatry, is unduly influencing her conclusions? Moreover, Dr. Hendrickson’s statement gives the false impression that God’s Word is somehow insufficient. It is doubtful that is what she actually intends because of over all tenor of Women Counseling Women, but that is how some might take it. In fact, it is quite possible that some women reading this chapter will use it as the basis for seeking medication because it has ignited, or confirmed their doubts about sufficiency of God’s Word for dealing with depression. Such an outcome would be tragic indeed.

Women Counseling Women is a rare book. Unlike much popular and contemporary nonsense in Christian bookstores, it truly addresses women’s issues from a sound, biblical perspective. I found the book to be encouraging and edifying, and except for one paragraph in chapter ten, I found nothing with which to disagree. I am excited about promoting the book to the women in my church because it is an answer to prayer. The men in my church have been praying that God would inspire some godly women to start a Titus 2:3-5 ministry. I can envision Women Counseling Women sparking just such a ministry.

Trusting God

In the preface of Trusting God, Jerry Bridges states the purposes of the book are to “glorify God by acknowledging His sovereignty and goodness. And to encourage God’s people by demonstrating from Scripture that God is in control of their lives, he does indeed love them and that He does work out all circumstances in their lives for their ultimate good” (9). Bridges definitely accomplishes his purpose

Jerry Bridges begins Trusting God begins with a question that is relevant to every believer. Can we trust God in a fallen world and life that is often marked by suffering, brokenness, frustration and pain? His answer is yes we can, if we will view our circumstances through faith. Namely, the faith imparted to us through the Scriptures and applied to our hearts by the Spirit, which teach three essential truths about God (45). God is Sovereign, infinite in wisdom and perfect in love (16). These three truths are basic outline of the book.

In introducing God’s sovereignty Bridges says, “If there is a single event in the universe outside God’s control we cannot trust Him” (35). God is in absolute control and no act or circumstances can occur outside of God’s sovereign will, and no one can thwart his purposes or plans. God has a special purpose and plan for believers. That plan it is to make them like Jesus and it requires some adversity. Bridges goes on to talk about how God’s sovereignty relates to people, nations, nature and human responsibility. He finishes his discussion about God’s sovereignty by exploring the relationship between it and human responsibility. He observes that Scripture teaches both truths, but it is impossible to reconcile them. Bridges adds that God’s Sovereignty does not negate human responsibility.

After God’s sovereignty, the author discusses God’s wisdom. He points out that God is infinite in wisdom, incomprehensible in his ways and never makes mistakes. He knows what is best for us and how to work that out, which often includes adversity.

The next section of Trusting God, chapters nine and ten, focus on God’s love. Bridges begins this section by stating the more we believe in God’s sovereignty the more we are tempted to question his love in adversity. We are apt to think, “If God is in control of this adversity and can do something about it, why doesn’t He” (109)? When tempted to doubt God’s love we must remember God’s love expressed at the cross, our identity as his adopted children and his love continually expressed to us because of our union with Christ.

The final four chapters of Trusting God hone in on personal application. Chapter eleven talks about accepting the way God made us. The following chapter focuses on cooperating with God in adversity to reap the greatest spiritual benefit, which is to know God better. Chapter 13 reminds us that it is not enough to know the truth about God, that he is sovereign, loving and wise, we must choose to believe and act on the truth. The final chapter closes the discussion by stating that if we truly believe in a sovereign God who is all-loving and all-wise, we will show it by thanking him, worshiping him, humbly submitting to him and seeking his glory in adversity and prosperity.

Bridges arguments for trusting God, “even when life hurts,” are excellent. They are well supported and illustrated by Scripture. In fact, one can find little with which to disagree, except for his statement on pages 128-129, where Bridges says that “God never explains to us what he is doing and why.” He says this in the context of his discussion about wisdom and Job’s suffering. While Bridge’s statement is certainly true about Job, it is not universally true at all times. God does sometimes choose to explain what he is doing and why, especially when it comes to suffering.

For example, in 2 Sam. 12:1-14 in the Lord’s confrontation of David through Nathan the prophet, he reveals what he is going to do and why. Nathan tells David that adversity will never depart from his house because his sin against Uriah gave the Lord’s enemies a reason to blaspheme. Then Nathan details for David the specific kinds of suffering that he will experience due to his sin. Granted this suffering was due to God’s judgment of David’s sin, but it does disprove Bridge’s statement that God never explains (128).

In the New Testament, James 1:2-4 also argue against Bridge’s claim. These verses tell us to count it all joy when we encounter various trials. We are to count it all joy because the testing our faith produces endurance and leads to spiritual maturity. These verses may not detail specifics but they do tell what God does and why. God sends trials into our lives to build our endurance and make us spiritually mature.

Heb. 12:1-11 is another passage that confirms that God does reveal to us the “what” and the “why” of suffering. Admittedly, it is not specific in details, but it does show that God disciplines us because he loves us and intends that we share his holiness. In the context of Hebrews, God’s discipline was essentially in the form of persecution and suffering the recipients experienced due to their decision to follow Christ. For us, discipline may come in different forms and reasons but it serves the same purpose.

The three passages just reviewed demonstrate that God does indeed choose to tell us what he is doing and why in regards to suffering. Yes, God is often silent on specifics. However, unlike Job, no New Testament believer has to wonder what God is doing when trials and adversity enter their life. God in his perfect wisdom and love is transforming them into the image of Jesus Christ.

In spite of this lone disagreement with Bridges, Trusting God is a very edifying book that recovers a truth that many in the modern church seemingly have forgotten. God is sovereign! The world is not out of control and God is not up in heaven wringing his hands. As Bridges so aptly writes, God wisely and lovingly guides all things to their appointed end. Nothing or no one can stop His plan. If more Christians really believed and lived out the implications of God’s sovereignty, our churches would be vastly different. They would not be peppered with stressed out, anxious, complaining Christians seeking relief through antidepressants or various idols that appeal to fleshly lusts. Instead, they would be seeking help from the only one who can truly help them, God Almighty.

Another important corrective for modern church is on page 52 of Trusting God. Bridges says, “Trusting God is not a matter of feelings but my will.” Too many in today’s body of Christ today are living by their feelings rather than by God’s truth. They falsely assume that they are never supposed to experience unhappiness, depression or suffer. When adversity strikes, they run back and forth looking for relief rather than clinging to the truth of God’s sovereignty and trusting him for the grace to endure and to grow. Yes, these dear brethren need a strong dose of Trusting God.

As the book’s title communicates, Bridges writes mainly about trusting God in the midst of adversity, but he also gives a timely warning about trusting God in the midst of prosperity (215-219). To summarize, Bridges says that as difficult as it is to trust God in adversity, it can be equally or more difficult to trust him in times of prosperity. The reason for this difficulty is that in seasons of prosperity we are often tempted to value life’s blessings over the one who provides the blessings. Bridges appropriately notes that the nation of Israel fell into this trap repeatedly in the Old Testament. Of course, the ultimate danger in all this is that we can turn the blessings of God into idols. Unfortunately, this has too often been the case in American church, which has experienced an unprecedented period of prosperity in Christianity’s history. We would do well to heed Bridges’ warning, both individually and corporately.

I first read Trusting God in 1990 in a period of overwhelming adversity. During this time, my first wife Melinda, who has since gone to be with Lord, was chronically ill and confined to a wheelchair. I resigned what had been a difficult and draining pastorate to care for her. To top it all off, someone burglarized our apartment and a short time later, someone else stole our car. All of this was wedged in between long hospital stays for Melinda who suffered from one complication after another.

Trusting God was healing balm to my weary soul. Bridges’ book helped me to understand what God was doing in our lives and why he was doing it. It helped me to see that God was not angry with my family and me, and that there was indeed a good purpose for all the adversity. God’s sovereignty, wisdom and love were at work making us more like Jesus. Yes, the suffering was painful, “but afterwards it yielded the peaceable fruit of righteousness” (Heb. 12:11d). Every Christian should read Trusting God; they will need its medicine at some point in their lives.

Shall We Dance?

Brian Edwards’ book Shall We Dance addresses a very important question facing the contemporary church. How should the contemporary church worship and evangelize? Edwards explains that we can divide Christians into two camps on this question. One camp has embraced and promoted dance and drama in their practice of worship and evangelism. They have done so because they sincerely believe that dance and drama add new life to these vital functions of the church. In contrast, the other camp has viewed dance and drama as worldly alternatives to true biblical and God-centered worship and evangelism.

Edwards definitely fits in the second camp and so do I. His arguments are clear, convincing and most important, Biblically correct. He examines the practice of dance and drama in worship and evangelism from three different, but complementary angles. Edwards reviews their use historically, biblically and practically. I will attempt to summarize briefly and comment on his arguments.

Historically, the early church rejected dance and drama because of its pagan religious roots and blatant immorality. Drama and dance in the first few centuries of the early church were vile indeed. All the early church fathers agreed that they had no place in the life of a Christian, not to mention worship. Cyprian expressed the majority opinion when he said, “Scripture forbids gazing upon what it forbids to be done.” Modern Christians would do well to heed Cyprian’s words regarding television and movie viewing!

Unfortunately, as the church entered the Middle Ages it was filled with sin and corruption. Much of this was due to Constantine making Christianity the state religion of the Roman Empire. As the Empire forced pagans into the church, they brought the trappings of their pagan worship with them. This led to a long period of spiritual decline. It was during this period that they introduced dance and drama into the church. Edwards astutely observes that a period of spiritual decline always precedes the introduction of dance and drama into the church’s worship. In my opinion, the historical facts bear witness to his conclusion.

Some have claimed that reintroducing dance and drama into the contemporary church is essentially reclaiming what the church lost during the Middle Ages. Obviously they have failed to interpret the events of church history correctly. For the church to reintroduce dance and drama into its practice of worship and evangelism is to acknowledge it is in a state of spiritual decline!

After the darkness of the Middle Ages, the early reformers like Groot, Hus, Wycliffe and Tyndale came onto the scene of Christianity. They had little time for drama or dancing because they were to busy trying to stay alive! Their primary response to these activities was to condemn their practice. As Edwards aptly points out that the early reformers reintroduced preaching into the church not plays!

In contrast to the early reformers, later reformers began to use plays for their purposes. The truth is they were used mainly as weapons to attack the Catholics and their doctrine. The Catholics returned the favor. In England, this feud between the Protestants and the Catholics led to intervention by the monarchy. This intervention resulted in secularization and rapid moral decline of drama.

England’s Puritans were not unlike the early reformers in their response to drama. They generally rejected drama that was immoral but tolerated it if it was good. Of course, it must be stated that there was some disagreement among them. Some Puritans totally rejected plays of any kind. Puritans also loved good music and enjoyed proper dancing. It should be emphasized that despite how they felt about drama and dancing, these were never a part of their worship and evangelism practices in the church.

The successors to the Puritans were the evangelicals. Like the Puritans, they were against plays because of their immorality. In addition, they saw them as mere entertainment lacking any power to transform people’s lives. Charles Spurgeon, a Victorian evangelical and Baptist preacher, considered dancing and drama to be a severe hindrance to spiritual life. His view adequately reflects that of most Victorian evangelicals.

This concludes my summary of Edwards’ historical argument against drama and dancing in the church. This brief survey of history reveals a couple of important facts. First, it’s only during times of spiritual decline that the church has resorted to drama and dancing in worship and evangelism. Second, many Christians have also excluded these activities from their personal lives because they recognize them as hindrances to spiritual life. These facts show there is really no historical basis for using drama in the worship of the contemporary church. In my estimation, when we introduce these into our practice of worship and evangelism it simply shows our ignorance of church history.

Edwards’ second and most significant argument against the use of drama and dance in worship was the Biblical argument. It’s the most significant argument because as New Testament Christians we believe that the Scriptures are our final authority in faith in practice. This definitely applies to how we practice worship and evangelism in the church.

Is there any evidence in the Scriptures that dance should be a part of worship? Some Christians would say there is. Edwards demonstrates that these adherents of dance cannot prove their position from the Scriptures. After my own review of the Scriptures, I would have to agree with his conclusions.

When one examines the New Testament there is absolutely no evidence or support for dancing in worship. In fact, dancing is mentioned only five times in the entire New Testament. Two of those verses, Matt.14:6 and Mark 6:22, talk about Herodias lewd dance that led to the death of John the Baptist. The other three verses, Matt. 11:17, Luke 7:32 and Luke 15:25, are used by Jesus in sermon illustrations.

The Old Testament contains twenty references to dancing. We can divide these references into five categories. Our first category would be the victory dance, which was done in response to a military victory over an enemy. This is the kind of dance described in Ex. 15:20, Judges 11:34 and 1 Sam. 18:6-7. A second category would be the festival dance. This is what was apparently taking place in Judges 21:21-23. A third category would be dance in pagan worship. We see this illustrated in Exodus 32:19 and 1 Kings 18:26. The fourth category is dancing in Hebrew poetry and prophecy. It is usually used to illustrate joy after a period of sorrow or judgement. The final category is David’s dance. This is the category that dance adherents believe gives them their strongest Scriptural support. The problem is they have not done the hard work of Biblical exegesis to support their claim. David’s dance was as Edwards put it, “ . . . exceptional; it was not David’s customary way of worship. The truth of the matter is David’s dance was a single moment of enthusiastic celebration.

In summary, there is no support for dancing in worship anywhere in the Scriptures! If God had wanted us to dance in worship He would have made it clear in His Word. God went to great lengths in the Old Testament to teach His people how to approach and worship Him. Dancing was not a component of that teaching. This also is true of New Testament teaching on worship.

Edwards’ conclusions about the Scriptural evidence for dance are mirrored when it comes to drama. The New Testament says absolutely nothing about drama. Neither does the Old Testament. Some would attempt to use figures of speech like parables to make a case for it. In reality, figures of speech do not meet Edwards’ or anyone else’s definition of drama. Other adherents of drama attempt to claim that symbolic acts like Passover, The Lord’s Supper and baptism make a case for drama. Again, these symbolic acts do not meet any thinking person’s definition of drama. Furthermore, their purpose is not to reenact but to remember and identify. The primary scriptural ground that adherents cling to for drama in worship is the Old Testament Prophets. They claim that the symbolic actions of Isaiah, Jeremiah and Ezekiel give support to their position. Clearly, as previously stated, there is a vast difference between symbolic action and drama. The crucial point is that we can make no case for drama from the Scriptures. My belief is if the Scriptures do not teach it then we should not be doing it!

Edwards’ third argument against drama and dancing in worship was the practical argument. In his practical argument, he gave seven reasons why contemporary Christians should not introduce dance and drama into the churches’ worship. First, Edwards said that dance and drama reflect the worst of society’s standards. I would have to agree. Church history, modern television, and the movie and music industries all serve to support his conclusions.

The second practical reason Edwards gave against dance and drama in worship was that they often trivialize the serious. Edwards said, “ Dance and drama are fundamentally entertainment.” Therefore it is easy to trivialize serious subjects like Christ’s suffering and death.

Another practical reason Edwards gave against dance and drama was they avoid direct or personal confrontation. He rightly pointed out that the primary means of delivering the gospel in the New Testament was public preaching and personal witnessing. These require personal contact. The gospel by nature is a message that requires confrontation and demands a response. Drama and dancing definitely fall short in this regard.

The next two practical reasons Edwards gave in opposition to drama and dance are closely related. He said they must be interpreted and that they are not the most effective means of communication. Again, I would have to agree with his conclusions. Dance and drama always are open to individual interpretation. If we want people to get the correct or intended meaning, we have to explain it to them. If we have to explain it to them then why not simply preach the truth the way the Scriptures command?

Edwards’ sixth practical reason for not allowing dance and drama in worship is that they are nothing more than an escape from reality. This is closely related to the idea they are entertainment. Unfortunately, the majority of people today use entertainment as an escape. We in America call it vegetating. This is the last thing we want people today when they come to worship! True worship is focusing on God and responding to Him. You cannot do that while vegetating!

Edwards’ final practical reason against dance and drama in worship was they are open to sensual responses. I must admit this reason speaks loud and clear to me. I come to church to worship God not to experience sexual temptation. Unfortunately, the way some women dress today makes that difficult. Having young ladies dancing around in leotards would make it a hundred times more difficult! No thank you!

The practical reasons against dance and drama in worship and evangelism are powerful. Coupled with the historical and Biblical arguments they slam the door shut on the use of dance and drama in the church’s worship and evangelism. Edwards also does a fair job of exposing the danger of dance and drama from a personal perspective. He says these activities are not wrong per se but they have the easy potential for misuse. My experience and observation would lead me to agree completely!

Edwards ends Shall We Dance by declaring that preaching is the best way to do worship and evangelism in the contemporary church. He proves his point both historically and scripturally. The early church, the reformers, the Puritans, and the evangelicals all believed that preaching was the best way to worship and evangelize. Early church preaching turned the world upside down. The preaching of the reformers led society and the church out of the dark ages. Evangelical preaching sparked revival on two continents. History clearly shows that God blesses and uses preaching.

The Scriptural arguments for biblical preaching in the New Testament are overwhelming. Edwards does a fair job of presenting them. Matthew 28:19-20 would be enough evidence for preaching by itself. Each gospel has similar exhortations. In addition, the book of Acts is the historical account of the early church preaching the gospel publicly and privately. Acts contains thirty-six references to preaching and it is filled with sermons and testimonies. Also, the epistles are filled with exhortations to preach and witness. My favorite exhortation is in 2 Tim. 4:2, “Preach the Word; be prepared in season and out of season; correct, rebuke and encourage--with great patience and careful instruction.”

In short, Shall We Dance is an important book that every preacher and worship leader should read. Amazingly, I found little in this book to disagree with! It does an excellent job of explaining why preaching should be central to our practice of worship and evangelism. I would heartily recommend reading the last two chapters of this book on a regular basis. They provide tremendous encouragement and motivation for those who are committed to preaching the Word!