Against Psychotherapy – For the Bible
by Martin and Deidre Bobgan, Eastgate, 2024
This book is straightforward and the culmination of decades of research by the Bobgans, who have co-authored 26 books in total. It does not mince words and provides a clear, biblical admonition to see psychotherapy for what it is in precise scriptural terms: that which cannot improve God’s Word, but only detract from it. Despite some killer quotes that are really illuminating of what man-centered and problem-centered counseling is to modern people, it is not a technical book. Rather it is a quite readable and easily digestible reference that gets to the point—just as the title argues. Quoting another scholar, the Bobgans pull no pushes: “Psychotherapy may be known in the future as the greatest hoax in the twentieth century” (11).
Though the enlightened in the world, and many unwitting Christians, suggest some sort of psychological therapy or professional counseling to address almost every problem moderns encounter, the diagnose is quite plain: “One of the greatest heresies in the Church today” is elevating the word of sinful man over the Word of God which is sufficient the deal with “the nonorganic soul care issues of life” (11, 12). The argument of the sufficiency of Scripture to deal with the troubles we face is simple, yet profound. The “pyschologizing of Christianity” is due to doctrinal weakness and a lack of trust in Christ’s Gospel to actually sustain the sinner in every difficulty, even so-called mental neuroses (14). 2 Peter 1:3 is cited to great effect: “His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence.”
Therapy places the counselee in the place of Christ as the center of conversation in the “therapeutic gospel, which is noted as a “female-friendly activity” (23, 19). Psychological theories replace the sin of man with mere sickness, so that its “help was defined so broadly that everyone needed it.” That rings true—it seems that everyone has a neurosis or trauma today and is a victim in the “gospel of mental illness and mental health” (31, 136). One book’s title that is cited describes it vividly: Manufacturing Victims (131).
The confidence in Scripture has eroded and the embrace of the promise of psychological therapies has furthered destroyed confidence in the Word, and the authority and sufficiency of the pastor to apply the inspired Word to all sinners and all their troubles.
The overall thrust of therapy is the focus on “problem-centered counseling” and conversations—putting sinners above the divine Word (36). The selfish focus on the problem (often communicated in an unbiblical and unloving away) quietly assumes the selfish right of happiness—which our Lord does not promise. The encouragement to spill out our private lives and dwell on our sin fits with our “therapeutic society” offering a “pseudoscientific substitute system of relief” (52). “If we suffer at all, it is from affluence and ease which have propelled us toward a greater fixation on self” (52).
Salvation from life’s present troubles is not the true Gospel. We are not promised to be free of distress, phsyical or mental, from living in a cursed world. But therapeutic cures assume relief is owed in the “same way theology promises an afterlife” (60). Psychotherapy is likened to a religion. But the authority to speak for God is denied implicitly in this modern worship of self: “Does psychotherapy ever discuss, teach, or promote the idea that its clients are sinners in need of repentance and salvation?” (62).
In an illuminating section, men are described as being forced into therapy by women through threats, and then come out of it as “wimps” (69). In an absurd and startling quote, the man faces the prospect of counseling with an ultimatum. “Men … cynically describe what they’ve learned in their previous therapy: ‘to save my marriage, I have to become a woman’ ” (69). The misgendering of therapy (or enforced transgenderism on the psychological battlefield) cases harm in many ways, including violating the headship of husband and father (76).
This insight highlights the root problem—one of authority: “Both the bible and psychotherapy depend solely and only on words” (81). Therapy is talking and listening, but not as a true friend or brother or sister in Christ. It is conversation in an ordered relationship of power (client under a professional) that is focused obsessively on the sin, but not the Savior who died for all sins (even the mental). “These psychological sorcerers of the soul” are highly respected, but have no authority over the problem—resulting in just more sinful talk (82). But the topics of these therapies “deal with the same trials, tribulations, and troubles as the Bible” does (82). What is called mental suffering is actually of the heart created by God and of a spiritual nature, according to the Bible. So the errant words of man replace the inerrant Word of the Spirit revealed in Holy Scripture, since “both deal with the human condition (82).
The problem with navel-gazing therapeutic talk is that the “heart is deceitful above all things (Jer. 17:9). Yet “human theories and techniques … have become substitutes for biblical sanctification” (98). The implication is that anything shared will be affirmed and well received. This is in contrast to God’s Word which does not accept the sinner’s sin and selfish thinking. Only Christ is the sufficient sacrifice, while our sin must be put to death. The problem-centered focus leads to self-justifying excuses and gossip, since problems are not handled according to the biblical pattern (109). So these talk therapies “lead to sinful communication” (112).
“Let-it-all-hang-out” self-exposure removes restraints, thereby promotes the selfishness and sin of the flesh, with the assumption that “it is emotionally beneficial to be totally transparent and open.” “This is not the biblical way” (118, 119). While psychology is promoted as a help by many Chrisitians, “they would adamantly deny that they integrate psychology with the Bible” (121). Here is the rub: the Bible is confessed implicitly to be lacking, if man’s wisdom is needed in addition to God’s holy Word. “The end of such sinful counseling will only come when the church returns to its high calling of evangelizing, preaching, teaching, and living the doctrines of the cross and the new life in Christ; when believers are learning to walk according to the spirit rather than the flesh; and when teaching is sound and mutual care in the body of Christ thrives” (121-122). This call to action is refreshing against the constant refrain of the world to do talk therapy that never achieves anything with finality—despite no statistical expectation of performance, even by the admission of its proponents. “The proven effectiveness of psychotherapy is minimal,” and some is even harmful. (124)
Even the supposed benefits of therapy are not traced to education, credentials, or experience, but the “powerful bond between therapist and patient” (129). This often infringes on the divinely ordained relationship between pastor and the sheep who are to hear God’s Word, as this pastor has personally witnessed on several occasions. The secular psychological care for the soul is held as sacred, above the called servant who is to proclaim Christ. The psychologist is the secular priest, replacing the pastor as an authority figure—but without a revealed word to apply, it becomes a hopeless midfield; a religion without a savior.
Over 500 therapies are offered by the industry, but they offer little more than any other bland forms paganism: “The most notable difference was that the so-called ‘witch doctors’ released their patients sooner” (133-134). “Most of the time [pyschotherapy] doesn’t accomplish much of anything” (135).
The concluding chapter offers a positive antidote to the therapeutic gospel of earthly salvation: hope in Christ and a call to trust the words of the Bible to address real tribulations in this world. In a crisp distinction of flesh and spirit, it is said that “the sinful nature cannot be redeemed or sanctified” or “fixed” in any therapeutic way (144). “The care of souls of a sacred, spiritual work done by God” (155). This last section should embolden pastors to deal with the real problems of living in a fallen world with sinful minds to address with divine authority the biggest need: to trust in Christ through all trials and problems. They will not all be taken away before glory, but the believer learns to trust in Christ through them all, as we are disciplined and trained in righteousness.
My own observation with the worship of therapy is that the professional therapist can do no more, and often much less, than a good friend, but at a larger financial cost. Shouldn’t a friend be willing to speak a hard word when needed—applying God’s Word in a brotherly way? The professional is contrasted with the family dynamic of the congregation united in Christ: the “mutual care already in place in a local church” of believers (156). That might be a problem in churches, moving one to seek other comfort.
This book is an excellent resource on an issue that confronts nearly every person: the modern loss of trust in the sufficiency of the Gospel to deal with all problems of the soul and the words of Scripture to speak to us with divine authority, without the need to add man’s wisdom, therapy, and talk. Pastors are called to speak with God’s full power in the spiritual battle with “strong, clear doctrine.” Sinners need to have it preached personally in the sense of exhortation, in this divine relationship Christ orders for the good of His Sheep. The Bobgans should be heartily thanked for fighting the false religion of psychological therapies and this book should be welcomed by all who believe in the sufficiency of the Bible to help sinners through this world, on their way to eternal life. —ed.
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