Clearly, Redemptive Therapy has the burden of facing what might be construed as a credibility problem with the professional community of physicians, attorneys, ministers and other mental health practitioners. Since it is this community that is responsible for most referrals, it is important to allay fears and suspicions. What goes on in the offices of a Redemptive Therapy counselor? Fair question. This issue attempts to answer by presenting certain clinical principles by which a Redemptive Therapist is guided.

Imagine a clinical setting. The counselee is sitting in his chair feeling what a person in great pain feels. The counselor is doing the same, but feeling something different. The counselor is emoting feelings of concern, caring, and love. The counselor is a trained individual. Years of study in theology and human behavior along with years of exposure to human trauma has taught him to realize that he is inadequate to the task before him. Yet he knows that he must represent a loving God; and in some measure, try to conduct himself as though he were in God's position. This is, in a sense, just what the Christian patient is hoping for. He wants the counselor to bring the wisdom and sensitivity of God to the therapeutic scene.

A Redemptive Therapist believes profoundly in and relies upon the presence of the Holy Spirit. Like the minister in the pulpit, he draws upon the unseen Resource for unction and guidance.

To a secularist, this is sheer quackery. Secularism sees itself as the only legitimate expression of science. Science cannot exist in any religious or "spiritual" context. For the scientist who acknowledges God, science cannot exist outside the religious context since God created the substance of science. The moment one utters a mathematical equation, one has made a theological statement. It is most unfortunate that many of those who identify with a theological perspective have capitulated to the secularist point of view.

Like Jesus knew intuitively, the Redemptive Therapist has trained himself to "know what was in man." Knowing this, he tries to exert what he knows of the healing potential of God upon the human trauma he is facing.

He listens carefully as the patient talks of his pain. He make dutiful but brief notes of behavioral observations, external pressures influencing the clinical situation and itemizes those things which need more in-depth exploration. His training has taught him what to listen for. He knows that what his patient presents superficially may indicate some deeper, darker problem; another layer yet to be exposed.

This is not the place for the practice of ritualistic religion. Prayers are not routinely offered. "Churchy language" and religious cliches are avoided. The therapist is in constant focus on two things: 1) the patient's pain, and 2) God's ability to address it. Nothing distracts his attention from these two realities. He is not interested in ritualistic procedures like "the laying on of hands," "casting out demons," "slayings in the Spirit," or "oil-anointings." These things may have their place in certain religious contexts, but they are decidedly external to the therapeutic focus of a Redemptive Therapist.

The patient's concept of God's involvement in his pain is a crucial concern to the Redemptive Therapist. This will hinge on the patient's concept of God in general. The therapist will not hesitate to challenge religious beliefs which are destructive to mental and spiritual health. His objective is "soundness" of ideation. Pathological behavior is almost always based on unsound ideation.

Clinical Principle #1: Private Intimacy with God.

To trust God is to be enabled to trust oneself at the very core of one's being. Once we have been grasped by God's affirmation of us, we have experienced love at the very heart of things, a love that cannot and will not let us go. And the power of that love begins to make all things in this fragmented world whole again. -- Theodore Runyon

We are not discussing an intellectual or even a theological concept here. We wish to assert the authenticity of a personal, private connection with God. We do not speak of "belief" or even faith, but of real-time, tangible, intimate connectedness with Holiness. We speak here of connectedness between God's ground of Being and an individual's ground of Being.

Nor do we wish to address conversion or being "born again." Conversely, as used by Jesus, the term "born again" defines precisely what we address here. But the term has been corrupted. In today's religion, being born again has been popularized to mean conversion -- an event of repentance. We believe this to be inaccurate. Being born again means the generation of a new creation (2 Corinthians 5:17). The seminal flow for this new creation comes from the Holy Spirit (John 3:6-8). While repentance has its place, it is not -- repeat not -- part of this new birth, new creation process. Being "born again" is wholly and completely a process of the Holy Spirit. It is not changing one's mind or behavior; it is a whole new creative act of God. It has been further corrupted to mean becoming a Christian as in joining a unique society; or failing that, to be identified with the Christian religion. It has become a pop-culture term. As such, it has become almost bankrupt of its vibrancy.

Being born from the womb of the Spirit is a sublime metaphor which perfectly captures the essence of private ontological intimacy. It is not an solely "event" in time. The whole of private intimacy with God begins perhaps with this new birth, but it is only a beginning. Its deeper development is not the simplistic maturation of Christian growth and discipleship. Those things and others, are its product.

Imagine being enveloped in the womb of the Spirit. Emerging, imagine opening your eyes in a real, concrete creation. Imagine the warmth of suckling at holy breast. Envision the wholesome, unperturbed beauty of it.

It occurs through conscious realization. A dawning in the human psyche, in the human awareness -- of God! This is a satisfactory simile. The dawn breaks in spectacular comeliness. The sun ascends its zenith to scribe the ordinary hours of the day. Sometimes covered by clouds -- black ominous clouds -- it sets again in splendor. This describes the human experience of each of us as we regard and live in symbiotic concord with a star over 90 million miles away. It also describes a human life lived in ontological intimacy with God.

The connectedness of which we speak is the gift that Jesus brought us. It is a gift without which no human being can be whole or complete. Engendering this in a patient's consciousness constitutes fundamental entre into therapy. Enabling this is the focus and rationale of therapy.

Redemptive Therapy builds upon love and loving responsibility rather than religious law and authoritarianism. It seeks to establish self-administration, self-authenticity and interdependent intimacy with God. God's purposes depend on our ability to function in the specified, individual purpose for which he created us.

But this is only a beginning -- albeit a necessary beginning -- to the therapeutic process.

Clinical Principle #2: Focus -- The patient's pain and God's interest and concern in addressing it.

The power of pain should never be underestimated. It is the lack of quality of soul that drives human beings to madness. The very first thing a Redemptive Therapist seeks to discover is the nature and dimensions of a patient's pain. That pain remains in focus throughout the therapeutic procedure. His consciousness is constantly taking it's measure; constantly seeking to relieve, to heal, to eradicate it's torment.

It is our position that healing only takes place in direct proportion to the relief of pain. Once pain is gone, or even reduced, healing begins. This is the rationale for the use of medication. As long as one feels his hand in the fire, one can think of nothing else. As long as emotional symptoms endure, real approachment to pathology is masked and ineffective. This is not to say that medication is the therapist's first recourse, but in situations where its use is advised, it is most helpful in stabilizing the patient for therapy. In other cases, medication is the primary means of therapy. In any case, the relief of pain is of paramount concern.

Many feel that if they go to a counselor, they should "feel better" afterwards. In the early sessions, it is almost always true that the opposite occurs. Often a patient will experience intense pain in the early stages of therapy. One will feel the lancet entering the flesh before he will feel the relief which follows the opening of a pus-filled emotional sore. Later, once painful issues are dealt with, a sense of emotional "lifting" follows.

What does God feel about human pain and what is his interest in it? How do we know what God thinks or feels? There are at least three ways in which the mind and heart of God may be known -- at least partially. First is revelation. The Bible is full of it. The Bible is replete with the knowledge of God. Second, is the life and character of Jesus. He has shown us what God is like and speaks often of what God feels. Third is the "witness" of the Holy Spirit within each one of us. If we accept the idea that a believer is indwelt by the Holy Spirit, (which a Redemptive Therapist must), then we assume interaction and intimacy of a believer with the Spirit. From this interaction and intimacy, we also discover the heart of God; as Paul remarked, "We have the mind of Christ." -- 1 Cor. 2:16.

From these resources we may deduce that God has empathy for our pain. From the most well-known verse in the Bible we learn that God looked upon this world -- sick and abhorrent -- and instead of the expected revulsion and annihilation, we discover that he loved it. His love elicited a moral response: Redemption. Love and redemption fit more comfortably with one another than red-eye gravy and grits. The love that God expressed toward "the world," is even more functional on an individual basis. Therefore basic to the philosophy of Redemptive Therapy is to love the patient, empathize with his pain, and contrive a moral (responsible) response to it. The focus of the Redemptive Therapist is, ergo, redemption; e.g., the love of God focused on pain with the view of removing its cause.

Clinical Principle #3: Diagnosis: Identifying and categorizing pathology.

The sequence of events that form the basis of a patient's pain do not all happen an hour before he arrives in the therapist's office. A person in pain is the product of a lifetime of pressures which form his personality, his values and his thinking. As David himself admits,

"My life is consumed by anguish and my years by groaning; my strength fails because of my affliction, and my bones grow weak."

"Though you have made me see troubles, many and bitter, you will restore my life again; from the depths of the earth you will again bring me up."

Still it is useful in that it helps us understand, objectify, and identify (if not too exactly) the nature of a patient's difficulty. Without such understanding, it is often more difficult to discuss it, let alone address it effectively. In other words, how can we discuss with reason and lucidity a person's problem if we do not understand it?

We have found it useful to inform a patient of his diagnosis. It provides a target, something specific and an objective towards which to direct his energies. Until a problem is diagnosed, a treatment plan is going to be difficult to put together.

There are liabilities in doing this, of course. The first is that a patient "doesn't like" being identified with a "mental disease." Transference may come into play and create problems in therapy (this is especially true with personality disorders). Second, after knowing what his pathology is, the patient is often inclined to act it out even more than before he knew what it was. But not disclosing a diagnosis "for the patient's own good," is patronizing and dishonest. One might say it lacks genuiness and authenticity.

Diagnosis has an important but limited affect on therapy. If medication is indicated, diagnosis is mandatory. Within certain categories, the correct medication for a given diagnosis is a judgement call. Only a psychiatrist is qualified to make that call. Diagnosis is of course, necessary to insurance reimbursement.

Diagnoses of mental illness have little role in the therapeutic process. In other words, it makes little difference in therapeutic approach whether a person is diagnosed as dysthymic or cyclothymic, borderline or obsessive compulsive personality, alcohol or cocaine abuse, etc. Phobias are treated differently than most of the above, but all phobias are usually approached therapeutically the same. In conventional practice, "psychotherapy" is the preferred treatment for all diagnoses and "psychotherapy" differs little from diagnosis to diagnosis. From this standpoint, psychotherapy is a bit like surgery. Whether it is a heart transplant or a tonsillectomy, surgery is the treatment of choice. Whether it is Post Traumatic Stress Disorder or Histrionic Personality Disorder, psychotherapy is the treatment of choice. The simile is apt. Diagnosis however, is very much a part of theRedemptive Therapist's routine. It is important for all the reasons listed above. Redemptive Therapy defines a broader pathological scope than that found in the DSM in that it seeks to identify those forms of pathology specifically related to spiritual concerns, e.g., demon possession, destructive doctrinal distinctives, religious obsession and legalism.

"Psychotherapy," is not the treatment of preference for the Redemptive Therapist. A discriminating but casual observer might consider the session of a Redemptive Therapist as a psychotherapeutic interview. At an elementary level, this observation may be approximate. This is not to say that the therapist is thinly trained and is able only to employ psychotherapy in an elementary manner, but it is to say that psychotherapy functions at the elementary level of Redemptive Therapy. Psychotherapy is employed in the Redemptive Therapy protocol. Psychotherapy at some level is employed in any form of human verbal communication. Psychotherapy focuses on the psyche, or personality of the patient. Redemptive Therapy focuses on the psyche, yes, but also in the soma, (body) and the pneuma, (the spirit). It is interesting to observe that the preparers of the new DSM-IV are trying to minimize the separateness of mental and physical pathology. In this regard, a Redemptive Therapist is definitively holistic. Further, the Redemptive Therapist includes the presence and function of the Holy Spirit in the healing process. That is to say, a treatment plan is formed including the Holy Spirit as part of procedure.

Clinical Principle #4: The Absolute Solution.

Here we are concerned with the values evidenced by the patient's ideation as compared to constructive, healthy values upon which functional ideation is built. We are concerned with behavioral "norms."

It seems the fundamental objective of psychotherapy is to enable the patient to function "normally" in the relativism of a secular society. The patient is thus able to cope with the "normal" amount of successes and failures in a way that reasonably meets his needs for functioning in his world -- whatever world that may be. He learns to earn, to pay his bills, to play, to live in reasonable peace with others, particularly significant others, to give and take in a way that is not harmful to himself or anyone else. This is called being normal. Is he happy? Measured by what is normal for everyone, yes; he is. Are those who know him happy with him? Again by "normal" standards, the standards of what is normally expected, yes; they are.

When one wanders outside the parameters of what is normal for everyone, life itself becomes a stressor. These stressors produce all kinds of phenomena which we call symptoms, symptoms of mental disorders, e.g., depression, anxiety, personality disorders, psychoses, etc.. An individual's Genetic, Chemical, and Hormonal (GCH) composition influences the valence of the stressor and thus the pathology; hence, the symptoms.

This supports our theory that ANXIETY is the psychological magma of all mental illness. This is to say that all non-organic mental illness finds its root in Anxiety. Unless a birth is traumatized by drugs, alcohol, physical trauma, genetic or chemical deficiency, infants are not born psychotic. They are not born depressed, or even anxious. In the course of its life, a child may develop these clinical features. Their GCH may position them to be vulnerable to certain kinds of stressors, and the reactions to these stressors may well find themselves described in the pages of the DSM. But apart from the exceptions mentioned, they are born without any kind of mental disorder whatever! Mental disorders occur through brain reaction to trauma experienced in living.

And so we have the interminable discussions about which came first, the chicken or the egg. Is a person depressed because of chemical skewing, or did behavior produce chemical depression? How do the stressors in a person's life affect Seasonal Affective Disorder? Did John Hinkley shoot President Reagan because he was schizophrenic? Probably. Why is he schizophrenic? Was he born schizophrenic? We do not believe he was. His schizophrenia or another's Seasonal Affective Disorder, or bipolar illness can be traced to its anxietal roots. Somewhere in his life he encountered events or a pattern or series of events which were traumatic for him. His GCH reacted to that trauma in a way that produced the disease. Did Hinkley's behavior produce schizophrenia? No. His mental reactions (influenced by GCH) produced the illness.

Are we all born with dispositions toward certain mental distinctives? Of course we are. In the same way that we are born with intellectual capacity, blue or brown eyes, black or white skin. Sometimes, these distinctives leave us vulnerable to certain ills. These vulnerabilities may be physical or mental.

However our GCH may be configured, it does not predestine us to develop the malady to which we are vulnerable. Nor does it mean that should we develop the malady, that it cannot be therapeutically addressed (as some think regarding homosexuality). In other words, just because we are born with a certain tendency, does not mean that it is healthy and constructive to human experience. We should not simply accept it as a hopeless fact (Unless of course, we are pressured by a powerful political action minority). Pathology can be treated and if it responds to treatment, it can be corrected.

These things cry out for something more substantive. They cry out of an absolute. Is there a way by which men live and function that is not relativistic? Is there a way in which men and women can make their world conform to them instead of being conformed to the "normalcy" in which they live in order to live a satisfactory and redemptive life?

So what are you expecting? What is the absolute? The Ten Commandments? The Golden Rule? Is it the responsibility of the Redemptive Therapist to help people to conform to these things? Happily, no. If it were, then we should all fold our tents and go home. We would fail. Not even God can accomplish this as history has proven and as has been candidly admitted in the Bible. If not the Ten Commandments and the other "rules" of the Bible, then what? They are mere extensions of the deeper Truth -- the Absolute. It is this Absolute that provides the "norm" to which the Redemptive Therapist would bring his patient.

It is the "norm" of Absolute Love in intimate relationship with God, with one's self and for others. The notion that a fallible human being can possess or experience full-blown Absolute Love (otherwise known as "unconditional" love) is preposterous. But we can attempt to come as close to it as humanly possible.

Suggesting Absolute Love as the "norm," or objective of therapy may seem ambiguous to some. Absolute Love becomes clear when we see it expressed in concrete terms. This is why Paul says that love is the summation of Law -- not the other way around. We do not love because we keep the law, we keep the law because we love. We do not commit murder because it is against the law but because committing murder is not an act of love. A healthy person then, (a "normal" person) is one whose life dynamics are characterized by the elements of responsible love. They are listed in 1 Corinthians 13 and elsewhere.

The function of therapy is not to help the individual live at peace with his or her maladaptive behavior and feelings. The purpose of therapy is to bring the individual's behavior into homogeneity with the basic elements of love. The elements include his intimacy with God, his concept of self, and his relationship with his fellow human beings -- in particular those persons who are significant to him.

Clinical Principle #5: Engendering love and affirmation within the patient.

Love is the only way to grasp another human being in the innermost core of his personality. No one can become fully aware of the very essence of another human being unless he loves him. By the spiritual act of love he is enabled to see the essential traits and features of the beloved person; and even more he sees that which is potential in him. Furthermore, by his love, the loving person enables the beloved person to actualize these potentialities. By making him aware of what he can be and of what he should become he makes the potentialities come true. (Man's Search for Meaning, p. 113.)

What we will discuss here concerns therapeutic philosophy and skill:

We believe that none of us is alone, no matter how desperate or dark our life seems to be. Deep in our core, the innermost part of our personality, is the power of love waiting to be discovered and utilized. Some would call this inner force an innate sense of freedom and dignity. Others would call it the presence of a loving God. We would say that it is both. For we believe that God loves us and that he desires to make us whole in body, mind, and spirit.

In addition to body language, the ability to listen effectively, facial expressions and verbal feedback, an effective counselor will find ways to affirm the patient. To make the patient feel that the therapist thinks he is a person of worth. Therefore positive, constructive things are noticed and affirmed by the therapist. The patient is told that he is a good person. He is helped to see the logic his self-worth and at the same moment lovingly guided toward constructive behavior.

As Christians, we bear one another's burdens. But the teaching does not mean to own another's emotional pain, because if it did then you have two drowning people instead of one. One person must remain strong. One person must be able to find appropriate means of rescue. The rescuer must never become the victim.

We help the patient by being a support for him. This is a fundamental principle in the caring professions. Every doctor plays God at some level. An effective Redemptive Therapist will not shrink from this "role," either. Letting the patient know that you can be depended upon, that you are going to be committed, that you are going to "be there," is a necessary part of Correlation.

This idea is inherent in the Greek word used for counseling in the New Testament; in particular, in Paul's writings where he notes,

We have different gifts, according to the grace given us. If a man's gift is . . . counseling, let him counsel . . .

To responsibly modify ideation and behavior is the purpose of telling a patient what he must do in order to reach his objectives. In healing a man with a deformed arm, Jesus said to him, "Stretch out your hand . . . " That the man did it attests to the credibility he had invested in Jesus. Being loving and correlated to a patient will help the therapist to gain the credibility needed to help. But the time comes when it is necessary to say, "Stretch out your hand."

The purpose here is not to find "answers" in the bible, nor to point out scriptures which may relate to the patient's pathology. The dynamic here rests squarely on the therapist to communicate Truth and Spiritual Insight as it is revealed in revelation in a way that is devoid of religiosity and couched in the understanding and terms of current human experience. The written word becomes the human word. This is exactly what Jesus did. In a metaphorical but legitimate sense, we also are the "Word become flesh." The function of this dynamic is to address "wrongheadedness," or wrong-thinking which is almost always a part of the genesis of psychological pain.

Clinical Principle #6: Medication & Psychiatric support.

There is a growing tendency in the psychotherapeutic community to utilize psychoactive drugs. Since much of psychopathology is derived from GCH components, this is not surprising. This is not to say that psychopathology not derived from biological features should not be treated with medication. The potential benefit from these medications can hardly be overestimated. The potential for overuse or abuse is no greater or less than medications used for other purposes; the consequences for such abuse no more or less severe.

Unless a Redemptive Therapist has a medical degree, prescribing these medications are legally not an option. This is of course, as it should be. Only doctors of medicine, usually psychiatrists, are qualified to prescribe these highly specialized medications.

Yet in the normal course of a Redemptive Therapist's work, his patients will sometimes need to be medicated. This can be accomplished through liaisons and associations with psychiatrists in whom he has professional confidence. Referral to a psychiatrist for meds while the Redemptive Therapist handles the talk therapy is a common and most effective arrangement.

Psychiatrists, not primary care physicians or other specialties are the physicians of choice for the prescribing and monitoring psychotropic medication. The reason for this is simple. If a medical doctor is not a psychiatrist, he has nominal experience with psychoactive drugs because he usually has little need to prescribe them. He is often most uncomfortable with a referral from a non-medical mental-health professional because he knows he is relying on the judgment of a professional who has even less training than he.

Conversely, many psychiatrists have had inadequate training in psychotherapy. Some psychiatrists have had no training at all in psychotherapy. Their skills in diagnosis are usually strong as are their ability to select an appropriate medication. It remains then, for a Redemptive Therapist, untrained in medication, to refer his patients to a psychiatrist when medication is indicated while at the same time maintaining the integrity of the counseling process. Such a relationship of two professionals working in tandem is usually easily arranged.

Clinical Principle #7: Programmed Cathartic Regeneration (PCR):

In therapy, I often use a form of clinical visualization designed to address and sometimes mentally restructure events in the past which have damaged the psyche and which are causing current behavioral problems. This is not so exotic as it might sound. If the patient is a Christian, the body, soul and spirit are inhabited by the Holy Spirit. In this procedure, the therapist merely finds a posture in which he can facilitate these entities toward a healing solution.

The reputation of clinical hypnotism has become tarnished. With the "explosion" of Multiple Personality Disorder, traumatic events "discovered" while patients are in torpor are becoming increasingly suspect. Most courts of law no longer give credibility to the testimony of witnesses who "recall" what they may have seen at the scene of a crime while under hypnosis. This is because of the liabilities inherent in the process itself.

The first liability is the reliability of the memories themselves. The mind is capable of imagining and visualizing believable events in graphic detail which are totally false. If not totally false, inaccurate. Because of this, any event uncovered in a session of induced torpor should be viewed as factual only with caution.

The second liability is the valence of suggestion provided by the therapist. When a patient is in a trance or an rem state, he or she is vulnerable to suggestion by the therapist. This is why the Multiple Personality Disorder diagnosis is coming under such withering criticism. There are several cases in which therapists are being sued for planting false trauma and false content in the mind of their patients. While in trance, anything that is believable, reasonable and does not violate the basic values of the patient can be placed into the mind under hypnosis. It does not take a rocket scientist to see the danger of "brain rape" here.

Having laid bare the macabre dark side of hypnosis, let me also tell you about a process to which I have given the name, "Programmed Cathartic Regeneration." Programmed, because the therapist is in the position of regulating thought content; Cathartic, because the process is intended to generate emotional reliving; Regeneration, because the purpose of the process is redemptive and through the ministry of the Holy Spirit, is intended to provide new life. With respect to the patient's vulnerability to suggestion, that same vulnerability can be used therapeutically in wondrously healing ways. In this process, accuracy of memories is not relevant. The perceived trauma of each event is critical. How that "memory," either real or imagined, affects the quality of life forms the therapeutic objective.

While the name for the process may be new and my own contrivance, the process itself is ancient. David said,

"I am worn out from groaning; all night long I flood my bed with weeping and drench my couch with tears."

To some, this may seem artificial. Nothing could be further from the truth. If through this process a patient is helped to "relive" a traumatic event where the therapist introduces the powerful presence of a loving and compassionate God, the healing effect of such an event is anything but artificial. The Holy Spirit is real. In the dozens of cases where I have done this with a patient and where the patient was successfully responsive to the process of induction, the benefit has been enormous and negative side-effect has been non-existent.

To introduce God into a painful memory is theologically sound. Our doctrine teaches us that Christ and the Father will be with us whatever our circumstance. God really is there. To call a patient's attention to that while under induction is not to take license with the theological facts. During the traumatic event(s) itself, that led to the need for therapy, the patient likely did not realize the presence of Christ let alone benefit from that powerful realization.

It is scientific because it can be recorded, consistently reproduced and studied. As Galanter notes, "from empirical science comes the value we attach to quantifiable observation of measurable natural phenomena that can be reproduced and measured in a controlled setting, not necessarily those that are most intensely compelling."

The liabilities of this process are the same as those listed above. An unscrupulous or misguided therapist can do a lot of damage just as a clumsy, unethical surgeon can do a lot of damage. But a compassionate, ethical, theologically scrupulous and competent therapist can free a patient to live a whole new life!

These clinical principles do not necessarily follow any prescribed order. Some structure is obviously advisable. For example, diagnosis should come as early as possible in the process. However, it is critical that these things be a part of the therapist's toolbox, to be used as it fits the situation.

In mental health professions everywhere, the necessity of therapy for the counselor, is also affirmed here. Every medical physician I know who has also been "under the knife" or otherwise been a patient in a hospital has benefitted professionally from the experience. The same is true in the mental health field. It is a good idea for a Redemptive Therapist to be in therapy on a periodic basis. It is only good insurance to minimize the possibility of the therapist's humanness becoming a problem for his or her patients. --PDM

The Science of the Mind, Owen J. Flanagan, Jr., The MIT Press, Cambridge, London. 1984. p.9.

Cults: Faith, Healing and Coercion, Marc Galanter, Oxford University Press, 1989. p.11.

Marc Galanter, M.D., is professor of psychiatry and director of the Division of Alcoholism and Drug Abuse at New York University School of Medicine; research scientist, World Health Organization Collaborating Center, Nathan Kline Institute; and director of the task force that prepared the American Psychiatric Association Report of Cults and New Religious Movements.

Psalm 71:30. Romans 8:3, Gal. 2:16. Romans 12:6-8. Psalm 6:6