My classmate Josh Tyra just made this ridiculously funny and super Biblical-scholarship-nerdy video about Biblical philology. Check it out!
Author: Kirk E. Miller
A Biblical Theology of Psychotropic Medication
The following outlines are portions from two presentations given for the course 6710 Counseling in Theological Perspective: Faith & Practice taught by Dr. Rev. Stephen Greggo at Trinity Evangelical Divinity School, Deerfield, Illinois, October and November 2014.
The two presentations (part 1 and part 2) addressed a case study of a specific (fictional) individual. My group was selected to address matters related to the use of psychotropic medication and discipline.
The first presentation raised concerns. For example, some of the more theologically oriented concerns regarding the use of medication included the following:
- Not taking responsibility for one’s actions (sin).
- In the use of medication, have we mislabeled sin as illness? Are we treating sin as non-sin?
- By treating an issue as illness, do we eliminate the Christian claim of human responsibility?
- Sanctification – Does medication conflict with the Christian view of change?
- What is genuine, God-honoring change from a Christian perspective (sanctification)? And how is that sort of changed accomplished?
- Is change resulting from medication that form of change, an expression of sanctification? Or should we distinguish the two?
- And if distinguished, how should a Christian view change resulting from medication, since it is not necessarily the change of sanctification? Is to be avoided, seen as good but yet superficial, etc. What?
A Christian Interface Approach to Psychology and Clinical Counseling
The following is a paper submitted to Dr. Rev. Stephen Greggo in partial fulfillment of the requirements for the course 6710 Counseling in Theological Perspective: Faith & Practice at Trinity Evangelical Divinity School, Deerfield, Illinois, November 2014.
[You should note, we were required to select a doctrinal statement as a starting point in laying out our theological convictions.]
This paper seeks to present a distinctively Christian interface approach to counseling and psychology. It will (1) begin by presenting relevant theological convictions, (2) tease out interface implications, and (3) conclude with brief ministry applications.
Theological Convictions
I have selected the London Baptist Confession of 1644 as my doctrinal statement. As a Reformed Baptist, this confession faithfully represents my theological convictions. However, due to its brevity, this section elaborates upon certain theological topics that are central to my interface approach.
Revelation. Christian theology speaks of two modes of divine revelation. ‘General’ or ‘natural revelation’ refers to God’s revelation of truth “to all persons at all times and in all places” (‘general’) through ‘natural’ means such as “nature, history, and the constitution of human beings” (e.g., conscience).[1] ‘Special revelation’ is that which is communicated to particular persons (‘special’) through supernatural means such as divine speech, unique events of divine intervention, and the divine incarnation.[2] Due to man’s fallen condition, general revelation’s efficacy diminishes as man suppresses truth known through general revelation (the noetic effect of sin; see Rom 1:18-32), intensifying the need for special revelation. As God’s direct and explicit revelation, Christian scripture (special revelation) holds the place of highest authority (sola scriptura).[3]
“Christian” – A Claim to Follow Jesus the Man
During the process of taking a class on the gospels this semester, I have been thinking afresh about what it means to be a Christian.
To be a Christian is to be a ‘little Christ,’ as it is said, a Christ imitator or follower. Defined this way, being a Christian is not primarily about remaining loyal to a set of ideas, adhering to a set of principles, or believing certain doctrines. It certainly involves those things (don’t hear me wrongly). But what it is primarily is a claim to follow a person, the real historical person of Jesus of Nazareth, not a person in the abstract (e.g., Jesus merely a means to an end that is my salvation), but an actual human being.
If this is central to what it means to be a Christian, this pushes against many contemporary forms of Christianity that have lost sight of the centrality of this person in favor of making other good but not central things central.
To illustrate, I will use evangelicalism’s infatuation with Paul.
Outline of Biblical Testimony to the Deity of Christ (Murray Harris)
I’m currently working on an ordination-type personal statement of faith; and I ran across this great resource in the back of one of my books.
An Outline of the New Testament Testimony to the Deity of Christ” by Murray J. Harris in Jesus as God: The New Testament Use of Theos in Reference to Jesus (Grand Rapids, MI: Baker Book House, 1992), 315-317.
A. Implicit Christology
1. Divine functions performed by Jesus
a. In relation to the universe
(1) Creator (John 1:3; Col. 1:16; Heb. 1:2)
(2) Sustainer (1 Cor. 8:6; Col. 1:17; Heb. 1:3)
(3) Author of life (John 1:4; Acts 3:15)
(4) Ruler (Matt. 28:18; Rom. 14:9; Rev. 1:6)
Kirk E. Miller 