The intent of this paper is to investigate Dr. Edward T. Welch's Biblical Counseling Theory as it applies to addiction and to explore the theological themes that are pertinent towards understanding the significance of the recovery experience in an individual's life. Dr. Welch informs us that, "In the realm of addictions AA controls the discussion, even within the church."1 The focus of the discussion centers upon the meaning and significance of the "recovery" experience.
The current Christian recovery movement may trace its roots back to the Oxford Group, a Christian organization, and the subsequent establishment of Alcoholics Anonymous (AA). That AA has had a significant impact upon the formation and direction of the Christian recovery movement is apparent from the proliferation of thousands of Christian fellowships internationally that utilize the 12 Step approach to recovery. Although AA does not claim to be a Christian organization and makes reference to what appears to be an ambiguous "Higher Power" its essential strength lies in its ability to reach atheists and agnostics, who otherwise might be completely predisposed to
initially rejecting any "religious" solution to their problem. A propensity that is common among addicts. The significant benefits of the 12 Step approach are that it not only allows dialogue upon the subject of God that would otherwise be essentially unapproachable, but once dialogue has been commenced it provides a springboard for further evangelism, discipleship and Christian counseling.
In spite of the contributions of AA and Christian 12 Step programs, which have led to the recovery and conversion of literally millions of people internationally, these programs have faced some serious opposition. In their blatant attack upon 12 Step programs, Martin and Diedre Bobgan label AA and its Christian counterparts as psychoheresies. Although there is some legitimacy to certain allegations being made by the Bobgans against specific aspects of 12 Step programs, particularly in AA's secular nature and pluralistic elements, these authors present a pompous and biased approach in much of their criticism that reveals the true nature of their ignorance and misconceptions pertaining not only to addictions but to the 12 Step program of recovery. If this assessment seems rather harsh please consider some of their statements: "For a professing Christian to be a member of AA yokes him with unbelievers and does so through calling any and all gods a Higher Power. Furthermore, the Christ that a person finds at AA may be the devil in disguise."2 "The extreme naïveté of Christians comes through when they confidently assert that their higher Power is Jesus Christ."3
Oddly, the Bobgans specifically lambasted the "disease" model of addiction while simultaneously asserting "Every person is totally depraved in that every part of his nature is
infected with the deadly
strain of sin."4 (Emphasis mine).
Welch observes that AA's inclusive approach to recovery results in "…a syncretistic set of beliefs that combines AA, pop psychology, pieces of Scripture, and miscellaneous features of American culture."5 Almy would tend to agree and indicates that underlying belief system of "recovery ministries" is Freudian, not biblical, and that the primary motive of churches dispensing a "therapeutic gospel" is primarily "numbers of individuals and dollars."6 On a lighter note, however, Welch adds that AA beliefs "are not all bad, but they certainly need to be examined, revised, and improved to bring it closer and closer to the truth of God's Word."7 Which course of action is exactly the intent of Christian 12 Step recovery programs.
The Great Controversy – Disease or Sin? Welch correctly identifies the fundamental problem of communication in any discussion of addiction when he states:
"…remember that we are moving into a realm in which people can easily talk past each other. Sin, disease, spirituality, God, and many other seemingly common words can have many different definitions, making dialogue especially difficult. This means that definitions and clarity with language are essential."8
A great debate persists regarding the nature of addiction, which in all honesty can be regarded as a monumental misunderstanding possibly stemming from the evolution of the English language. The focus of this debate pertains to the question of whether addiction is a disease or a sin. Allegations have been made that the AA model of recovery has fostered the disease motif. However, further investigation into this has proven to be quite enlightening.
It is significant that the "Big Book" of Alcoholics Anonymous nowhere states that alcoholism is a disease. To the contrary, in the one and only occurrence of the word disease it is used in what may be considered a metaphorical reference to sin, where it states "spiritual disease".9 I shall elaborate more upon this below. The "Big Book" does, however, refer to alcoholism as an illness on ten occasions.
Illness is defined as: " n.
1. the state of being ill; indisposition; sickness.
2. Obs. wickedness."10
A perusal of just some of the definitions of the word "ill" provides us with further insight to the implications of this word: " -adj.
1. of unsound physical or mental health; unwell; sick.
2. evil; wicked; bad: of ill repute …
7. ill at ease, uncomfortable; nervous.
–n.
8. evil.
10. a disease; ailment…
12. Archaic. wickedness or sin."11
The author of this paper finds the frequent association of the word illness with temperaments of mind and spirit to be quite interesting. It is assumed that the selection of the word illness by the authors of the "Big Book" was done with special attention to avoid too closely implicating the condition of alcoholism to a medical disease.
To further establish this idea a closer look at the "Big Book" reveals the alternative use of the word malady , six times, when addressing alcoholism. Malady is defined as: "
1. any disorder or disease of the body, esp. one that is chronic or deep-seated.
2. any undesirable or disordered condition; social maladies; a malady of the spirit ."12 That a malady can be considered as any disorder and is applicable to one's spiritual condition may provide evidence, once again, that the authors of the "Big Book" took special precautions to disassociate alcoholism from a medical disease.
Finally, it should be noted, that the closest thing to a medical definition of alcoholism provided by the "Big Book" is that of an allergy , of which three references are presented in "The Doctor's Opinion" in the preface of the book. Regarding this Dr. Silkworth stated: "We believe, and so suggested a few years ago, that the action of alcohol on these chronic alcoholics is a manifestation of an allergy; that the phenomenon of craving is limited to this class and never occurs in the average temperate drinker."13
Significantly, an allergy is defined as: "
1. a state of hypersensitivity, as hay fever or asthma, to certain things, as pollen, foods, animals, etc., characterized by difficult respiration, skin rashes, etc.
2. altered susceptibility due to a first inoculation, treatment, or the like, as exhibited in reaction to a subsequent one of the same nature."14
That Alcoholics Anonymous resorts to an allergy model of alcoholism is important because it provides the nearest thing to a reasonable medical explanation of the condition. According to the AA allergy model Alcoholics would have sensitivity to alcohol that causes a reaction that is different from that of other people. Nowhere does the "Big Book" claim that the condition of alcoholism is caused by contagions, viruses, bacteria or disease.
Irregardless of this, the disease model for addiction persists and is strongly associated with AA and other 12 Step recovery programs for addiction. That the disease model is metaphorical is acknowledged, and to some extent even appreciated, by Welch. However, he notes that the disease "metaphor of addictions is gradually losing its metaphorical quality. Instead of saying that addictions are like a disease, in that they have many things in common with more traditional diseases, more people are simply saying that addictions are diseases."15
Many have suggested that there is a genetic explanation to addiction and although Welch concedes that genetics can influence people he ads the caveat that, "Clearly, something more than genetics is at work here."16 He further states that "People can be physiologically predisposed to enjoying a particular drug, food, activity, or physical experience, but there is a categorical difference between being influenced by genetics and being determined by it."17 Although Welch's observations upon the influence of genetics upon addiction are provocative they are not by any means conclusive. Ongoing research in the area of genetics continues to produce surprises on almost a daily basis. The full implications of genetics upon addiction are not yet known.
Nevertheless, one very real influence of addiction that does largely determine behavior has conclusively been identified as cravings associated with physical dependence. Dr. Mary F. Holley presents findings that indicate substance abuse damages the fasciculus retroflexus in the midbrain, diminishing conscious judgment to control impulses, cravings and desires that contribute to compulsive behaviors and addiction.18 Welch informs us that such cravings are associated with:
…heavy, daily drug or alcohol use, and are the result of physical dependence on the addictive substance. If the body becomes accustomed to the drug, it will gradually come to believe that the drug is a normal requirement for optimal functioning. Then when blood levels of the substance fall too low, the body asks for more. If deprived, the body registers its complaints through nausea, temporary sickness, and, in some cases, fairly intense withdrawal symptoms.19
Welch neglects to mention that the "fairly intense withdrawal symptoms" can include death. Indeed, the pain and suffering of withdrawal and the fear of dying can generate an overpowering urge to continue the behavior of substance abuse. Sadly, the most apparent example of the determining influence of physical dependence upon the behavior of addicts can be observed in "crack kids" and "baby bottle" alcoholics. In these cases it is quite obvious that addiction was not a choice.
Addiction and Sin Welch delineates the word addiction as a description of behavior in contrast to its utilization as an explanation for behavior.20 Welch suggests a biblically based definition of addiction:
" Addiction is bondage to the rule of a substance, activity, or state of mind, which then becomes the center of life, defending itself from the truth so that even bad consequences don't bring repentance, and leading to further estrangement from God. To locate it on the theological map, look under sin."21
In its own peculiar vernacular AA reiterates the sin nature of addiction when it states "Selfishness- self-centeredness! That, we think, is the root of our troubles."22 AA utilizes several metaphors to identify sin, including: "a life run on self-will," "to live by self-propulsion," "an actor who wants to run the whole show," and "ego-centric."23 To emphasize this point and its analogy to the depravity of sin the "Big Book" provides the following:
So, our troubles, we think, are basically of our own making. They arise out of ourselves, and the alcoholic is an extreme example of self-will run riot, though he usually doesn't think so. Above everything, we alcoholics must be rid of this selfishness. We must, or it kills us! God makes that possible. And there often seems no way of entirely getting rid of self without His aid. Many of us had moral and philosophical convictions galore, but we could not live up to them even though we would have liked to. Neither could we reduce our self-centeredness much by wishing or trying on our own power. We had to have God's help.24
Alcoholics Anonymous asserts that, "the main problem of the alcoholic centers in the mind."25 Regarding this, AA finds a correlation between alcoholism and resentments from which it claims "…stem all forms of spiritual disease, for we have been not only mentally and physically ill, we have been spiritually sick. When the spiritual malady is overcome, we straighten out mentally and physically."26 Welch would seem to agree when he says, "So what is the deepest problem of an addict? The answer, if we are going to be informed by God's Word, is clear and indisputable. The deepest problem is sin."27
Theology and Recovery In his biblical counseling approach to addiction Welch emphasizes the sufficiency of the Bible and states that "As we build the theological framework for understanding addictions, the doctrine of sin is foundational."28 Regarding this Welch provides two theological concepts that he believes are essential in understanding the nature of addiction as sin:
1. "The bondage we experience is rooted in Adam. When he fell into sin, we all fell. (Rom. 5:12-17)."29
2. "The bondage we experience is intentional. It is a voluntary slavery. As sinners, our preference is to give ourselves over to our desires. We choose slavery."30
Welch's observations are certainly valid in providing two theological explanations as to the cause of addiction. However, once acknowledging that one is in bondage to sinful addiction, then what? In my opinion it is at this point that Welch's biblical counseling approach for addiction breaks down. Although he offers sound biblical advice on classifying addiction as a form of false worship and provides excellent advice on how to maintain sobriety by engaging in spiritual battle Welch neglects to clearly identify and elaborate upon the essential "transitional" phase of recovery.
Dr. William D. Silkworth, past "chief physician at a nationally prominent hospital specializing in alcoholic and drug addiction," provided significant professional insight into the recovery experience in his contribution to the "Big Book" of Alcoholics Anonymous.31 Dr. Silkworth indicated that alcoholics' "…ideals must be grounded in a power greater than themselves, if they are to re-create their lives."32 Silkworth elaborates upon the "re-creation" phenomenon by stating that "…unless this person can experience an entire psychic change there is very little hope of his recovery."33
The major emphasis of 12 Step recovery programs is to provide an individual with the impetus to turn their will and life over to the care of God that they might experience a "spiritual awakening" which will result in a profound change of their thoughts, attitudes and behavior. In this respect, the recovery experience may be defined as a type of metamorphosis or spiritual transformation that is wrought by God upon an individual when they surrender their life to Him.
Ananepho The word recovery does not appear anywhere in the New Testament, recover appears only twice and recovering only once. Significantly, however, the word recover is utilized in 2 Timothy 2:26 (KJV) by the Apostle Paul in the context of repentance; "In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will." (2 Tim 2:25-26 KJV).
The word recover is translated from the Greek ananepho ; "to become sober again , i.e. (fig.) regain (one's) senses : recover self."34 The word recover , as utilized in the above text, is alternatively translated as come to their senses by Phillips, the NEB and the NASB. Is it possible that ananepho describes the "psychic change" referred to in the recovery experience and if so how does the New Testament elaborate upon this theme?
The Prodigal Son "Comes to His Senses" – Luke 15:11-32 In His parable of the prodigal son Jesus describes a young man whose lifestyle had degenerated through sin and self-indulgence to a point of incomprehensible demoralization. We are told that while he was in this state of hopelessness and desperation that he "came to his senses" (v. 17 NASB) and resolved to go to his father and confess his sins (v. 18). Subsequently, the father received his repentant son with open arms (v. 20) and declared, "Let us eat and celebrate; for this son of mine was dead and has come to life again; he was lost and has been found" (vv. 23-24).
The concepts contained in Luke 15:11-32 and 2 Tim 2:25-26 provide parallels in helping us to understand the theology of recovery. In both cases we may note lifestyles marked by a pronounced bondage to sin which are relieved only by a "psychic change" or repentance resulting in the acknowledgment of the truth and deliverance from sin. Regarding the parable of the prodigal son Kummel states, "What is being said in subtle is that God expects conversion from all sinners."35 It is significant in the story of the prodigal son that Christ equated the condition of depravity with that of being "dead" and "lost". In contrast, the repentant son who has been reconciled with his father is said to have "come to life again" and to have been "found" both of which are important metaphors that describe the recovery experience.
Metanoia The previous material has noted a relationship between recovery and repentance. The New Testament refers to repentance in its various tenses some sixty-four times.36 Strong has translated repentance from the Greek metanoia : " compunction (for guilt, include. reformation ); by impl. reversal (of [another's] decision).37 A deeper appreciation and clearer comprehension of metanoia in its significance to recovery theology, however, can be attained by perusing just some of its modern synonyms:
about-face… alteration, born again, changeover, exchange… growth, metamorphosis… modification… permutation, progress… reclamation, reconstruction, reformation, regeneration… reorganization… reversal, switch, transfiguration, transformation… transmutation, turning.38
The Greek manuscripts of the New Testament all agree that Jesus preached metanoia . Scripture informs us that Jesus not only used the verbal equivalent of metanoia in his initial proclamation of the coming kingdom of God (Mark 1:15), and throughout His ministry, but that He also culminated His earthly ministry by explaining that "repentance for forgiveness of sins would be proclaimed in His name" (Luke 24:47).39 Thus, Christ's entire mission involved proclaiming the need for metanoia .
Repentance, however, does not mean simply feeling sorry for one's behavior, it implies a complete transformation of one's life and one's being. Metanoia entails a metamorphosis of thought, a change of mind, a radical revision and transformation of one's entire mental process. Metanoia conveys the idea of conversion in both heart and mind resulting not only in a new way of perceiving life but in a new way of living life. Brunner states "The transformation involved is to be a complete one, of man as a whole, from the inmost heart of him to his activities outside in the world."40
Throughout the New Testament there is a call for the transforming experience of metanoia . The Book of Acts relates how the disciples embarked upon the great commission with a call to repentance (Acts 2:38, 3:19, 17:30). Although the Epistles of Paul contain only a few references to metanoia these are generally powerful (Rom 2:4-5, 2 Cor. 7:9-10, 2 Tim. 2:25). Nevertheless, Paul's contributions to an understanding of recovery theology are presented from a different perspective, as I shall elaborate upon below. Only scant references are made to metanoia throughout the remainder of the New Testament with the exception of Revelation, which presents the theme of metanoia as a foundational theological requisite to salvation (Rev. 2:5, 16, 21, 22; 3:3, 19; 9:20, 21; 16:9, 11).
Is it possible that metanoia provides a biblical equivalent to the "psychic change" referred to in the recovery experience and if so how does the New Testament elaborate upon this theme?
The Conversion of Saul – Acts 9:1-18 The account of Saul's conversion on the road to Damascus provides what is perhaps the most dramatic description of a metanoia experience in the New Testament and sheds light upon the "psychic change" phenomenon of recovery. In this account Saul is transformed from being an enemy of the Church and persecutor of Christians into a Christian himself, whom would later be persecuted and eventually become one of the greatest Christian's in history. Regarding the intensity of this experience Stewart states:
But Paul has one description of his conversion which does suggest something of the splendour (sic) of the new life into which that experience ushered him. Writing to the Corinthians, he declares: "God who said, ‘Light shall shine out of darkness,' has shone within my heart."41
While on the road to Damascus to arrest Christians, Saul is arrested through a supernatural revelation wherein a light from heaven blinds him. In the resulting epiphany the Lord confronts Saul's erroneous behavior and informs him, "I am Jesus you are persecuting" (9:4-5). Jesus then instructed Saul, "Arise and go, and you will be told what you must do" (9:6). Saul was obedient to the Lord (9:8) and, subsequently; prays and has a vision (9:11-13), is received into Christian fellowship and called "brother" (9:17), receives the Holy Spirit (9:17), is healed of his blindness (9:18) and is baptized (9:18).
The description of Saul's conversion agrees closely with our definition of recovery for Saul experienced a complete "psychic change" or spiritual transformation that was wrought upon him by God as he surrendered himself to God's will. Significantly, in Saul's case, God intervened through supernatural revelation to inspire obedience which led to his metanoia and his change from Saul the Persecutor to Paul the Apostle of Jesus Christ.
Pauline Theology A study of Pauline theology reveals that mankind is in a fallen state and depraved condition resulting in bondage to sin (Rom 3:10-18, 23) requiring regeneration.42 Like the prodigal son, all have sinned and gone astray and must come to their senses, repent from their sins, and be reconciled to God through Jesus Christ that they may be regenerated and recovered from sin.
One of the key concepts of recovery theology that we have identified relates to the transformation of the mind. The Apostle Paul spoke extensively regarding the transformation phenomenon in his epistles and elaborates upon man's condition before and after metanoia . Paul speaks of men as possessing two natures; one carnal and the other spiritual, the old nature and the new nature, which may be analogous to the condition of man before and after transformation (Rom 8:1-11, Gal 5:16-25, Eph 4:22-24, Col 3:9-10).43
Old Nature in Bondage to Sin Paul informs us that man's old nature corrupts his mind with futile thoughts that are hostile towards God and which result in sensuality and impurity (Rom 1:21, 24; Eph 4:17-19; Col 1:21). Paul further explains how the old nature holds man in bondage to sin (Rom 6:16, 2 Tim 2:26, John 8:34) and that the manifestation of this nature includes, among other things, drunkenness and sorcery, i.e., the abuse of drugs (Gal 5:20-21).44 In this respect addiction may be analogous to bondage to sin and is indicative of an individual's need of spiritual transformation.45 Paul makes this clear in Romans 8:6 when he states, "For to be carnally minded is death; but to be spiritually minded is life and peace."46
Regeneration Regarding the need for spiritual transformation Paul implores believers, "And do not be conformed to the world, but be transformed by the renewing of your mind" (Rom 12:2a). The word transformed here is derived from the Greek metamorphoo , a variation of metanoia, and indicates a metamorphosis.47 Interestingly, the word renewing , Greek: anakainosis,48 is the same word used by Paul in Titus 3:5 wherein he indicates that the renewing is accomplished by the Holy Spirit in conjunction with regeneration , Greek: paliggenesia , i.e., spiritual rebirth.49
Regarding this, Smeaton informs us, "A single glance at the Spirit's operation on the understanding, will, and conscience, will suffice to show that, in the case of the regenerate, the Holy Spirit is the efficient cause of all their spiritual activity."50 Paul elaborates upon the decisive and abiding nature of regeneration 51 when he states, "Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come" (2 Cor. 5:17 NASB).
Union with Christ Stewart indicates that "The heart of Paul's religion is union with Christ."52 He further informs us that the expression "in Christ" or "some cognate expression, such as ‘in the Lord,' ‘in Him,'… occurs 164 times in Paul…"53 Stewart elaborates upon the all encompassing aspects of the transformed life "in Christ" when he states:
Just as it might be said that the human body is in the atmosphere which surrounds it on every side, and yet that atmosphere is also within it, filling it and vitalizing it, so it may be said of the Christian soul that it both exists in the Spirit and has the Spirit within it… (F)aith union means nothing short of being overpowered by Christ. It means the making over of the whole man – thought and feeling and will – to Christ in unconditional surrender."54
Stewart's "mystical" interpretation is not accepted by Ernest Best, and others, who interpret them as applying to the corporate community of Christ.55 Regarding this, Taylor advises, "(I)t does not always convey one and the same meaning. It appears to be a kind of shorthand which summarizes much that St. Paul expresses in other ways."56 In any event, there appears to be sufficient reason to believe that in many cases Paul was indeed referring to an intimately transforming fellowship with the exalted Christ through the indwelling of the Holy Spirit.57
Reconciliation, Redemption and Deliverance Paul indicates that man's bondage to sin separates him from God and further emphasizes that regeneration can only be accomplished by reconciliation with God through Jesus Christ (2 Cor 5:17-19, Rom 5:10, 1 Col 1:19-22).58 Reconciliation, according to Paul then, is the key to the life transforming experience of recovery from bondage to sin. "For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins" (1 Col 1:13:14, Heb 2:15).
CONCLUSION This investigation into Welch's biblical counseling theory as it applies to addiction and the theology of recovery was initiated by identifying the impact AA and Christian recovery programs has had in reaching addicts. That there are differences of opinion in the definition of addiction is indisputable. However, the consensus in identifying the cause of addiction can clearly be identified as sin. The solution to the problem of bondage to sin necessitates a "psychic change" that is affected only by God and that re-creates an individual's life to the extent that they can be relieved from addiction. That this phenomenon is addressed in the New Testament through various theological ideas attests to the fact that recovery is, indeed, a theme worthy of further investigation.
Throughout the New Testament there is a call for repentance and the promise of transformation bringing deliverance from bondage to sin through Jesus Christ. In the narrative of Jesus speaking with Nicodemus, Christ elaborated upon the necessity of being "born again" (John 3:1-8). The emphasis here is that an individual must experience a "spiritual birth" which sounds profoundly similar to the "psychic change" that re-creates an individual's life in recovery.
It has been the intent of this paper to demonstrate that the recovery experience is available not just to the addict or alcoholic but to anyone that is in bondage to sin. Particular emphasis has been placed upon the application of the transforming experience as it may apply to the agnostic or non-believer, for such is truly the mind of the addict.
That the transformative experience is not always as instantaneous or dramatic as the conversion of Paul has been noted by Brunner who acknowledges that transformation cannot always happen spontaneously and alludes to the importance of sanctification when he asserts, "It is, after all, a process of growth, one step at a time…"59
In this respect the recovery process, understood from a biblical perspective, presents a powerful tool for evangelism, discipleship and Christian counseling. In closing this paper I would like to refer to the comments of Dr. William Playfair on "How to Reach the Unsaved Addict":
Just as a train cannot go in two directions at the same time, so a person cannot be simultaneously enslaved to sin and to righteousness. Just as a train that was going in one direction can be halted and taken in the opposite direction, so coming to Christ can turn around one's life.60
Bibliography Adams, Jay E. The Christian Counselor's Manual – The Sequel and Companion Volume to Competent to Counsel , Presbyterian and Reformed Publishing Co., Phillipsburg, NJ, 1973.
Alcoholics Anonymous. Alcoholics Anonymous – The Story of How Many Thousands of Men and Women Have Recovered from Alcoholism , Third Edition, Alcoholics Anonymous World Services, Inc., New York City, 1976.
Almy, M.D., Gary L. How Christian is Christian Counseling – The Dangerous Secular Influences That Keep Us from Caring for Souls , Crossway Books, Wheaton, IL, 2000.
Anderson, Neil T. Victory Over the Darkness , Regal Books, Ventura, CA, 2000
Andrews, Elias The Meaning of Christ For Paul , Abingdon-Cokesbury Press, New York, MCMXLIX.
Best, Ernest One Body in Christ – A Study in the Relationship of the Church to Christ in the Epistles of the Apostle Paul , S.P.C.K, London, 1955.
Best, W.E. Regeneration and Conversion , South Belt Grace Church, Texas, 1975.
Biblical Counseling Foundation Handbook for the Ministry of Biblical Discipleship/Counseling , Biblical Counseling Foundation, Palm Desert, CA, 2001.
Bobgan, Martin and Deidre. 12 Steps to Destruction – Codependency Recovery Heresies , EastGate Publishers, Santa Barbara, CA, 1991.
Bobgan, Martin and Deidre. The End of "Christian Psychology" , EastGate Publishers, Santa Barbara, CA, 1997.
Bobgan, Martin and Deidre. PsychoHeresy: The Psychological Seduction of Christianity , EastGate Publishers, Santa Barbara, CA, 1987.
Brunner, August A New Creation: Towards a Theology of the Christian Life , Philosophical Library, New York, 1956.
Corsini, Raymond J. and Wedding, Danny, Editors. Current Psychotherapies, Seventh Edition , Thomson, Brooks/Cole, Belmont, CA, 2005.
Dickson, William P. St. Paul's Use of the Terms Flesh and Spirit , James MacLehose & Sons, Glasgow, 1883.
Hindsom, Ed and Eyrich, Howard, General Editors. Totally Sufficient , Harvest House Publishers, Eugene, OR, 1997.
Holley, M.D., Mary F. Power Over Addiction , Mother's Against Methamphetamine, Albertville, 2003.
Kummel, Werner Georg Man in the New Testament , Translated by John J. Vincent, The Epworth Press, London, 1963.
Playfair, M.D., William. The Useful Lie , Timeless Texts, Stanley, NC, 1991
Roget's New Millennium™ Thesaurus, First Edition (v 1.1.1) Copyright © 2005 by Lexico Publishing Group, LLC. All rights reserved. Internet Accessed May 26, 2005:
http://thesaurus.reference.com/search?r=2 & q=metanoia,
Ryrie, Charles Caldwell, Ryrie Study Bible - Expanded Edition , New American Standard Bible, Moody Press, Chicago, 1995.
Schnackenburg, Rudolf New Testament Theology Today , Translated by David Askew, Herder and Herder, New York, 1963.
Smeaton, George The Doctrine of The Holy Spirit , The Banner of Truth Trust, London, 1958.
Stewart, James S. A Man in Christ – The Vital Elements of St. Paul's Religion , Harper & Row Publishers, New York, 1963.
Strong, James The Exhaustive Concordance of The Bible, MacDonald Publishing Company, Greek Dictionary of the New Testament , 1979.
Taylor, Vincent Forgiveness and Reconciliation – A Study in New Testament Theology , MacMillan and Co., Limited London, 1946.
Welch, Edward T. Addictions a Banquet in the Grave – Finding Hope in the Power of the Gospel , P & R Publishing Co., Phillipsburg, NJ, 2001.
Welch, Edward T. Blame It on the Brain? – Distinguishing Chemical Imbalances, Brain Disorders, and Disobedience , P & R Publishing, Phillipsburg, NJ, 1998.
1 Welch, Edward T., Addictions – A Banquet in the Grave , p. 5.
2 Bobgan, Martin and Deidre. 12 Steps to Destruction , p. 122.
3 Ibid., p. 115.
4 Ibid. p. 123.
5 Welch, Edward T., Addictions , p. 6.
6 Almy, Gary L. How Christian is Christian Counseling? p. 274.
7 Welch, Edward T., Addictions , p. 6
8 Ibid., p. 11.
9 Alcoholics Anonymous , p. 64.
10 The Random House College Dictionary , p. 661.
11 Ibid.
12 Ibid. p. 808.
13 Alcoholics Anonymous , p. xxvi.
14 The Random House College Dictionary . p. 36.
15 Welch, Edward T., Addictions , p 46.
16 Ibid., p. 27
17 Ibid.
18 Holley, Mary F. Power Over Addiction , p. 6.
19 Welch, Edward T., Addictions , p. 31.
20 Ibid., p. 11.
21 Ibid., p. 35.
22 Alcoholics Anonymous , p. 62.
23 Ibid., p. 60-61.
24 Ibid., p. 62.
25 Ibid., p. 23.
26 Ibid., p. 64.
27 Welch, Edward T., Addictions , p. 21.
28 Ibid., p. 17
29 Ibid., p. 46.
30 Ibid.
31 Alcoholics Anonymous , p. xxv.
32 Ibid., p. xxvi.
33 Ibid., p. xxvii.
34 Strong, James The Exhaustive Concordance of The Bible, MacDonald Publishing Company, Greek Dictionary of the New Testament , p. 11.
35 Kummel, Man in the New Testament , p. 21.
36 Ibid., p. 838-839.
37 Ibid., p. 47.
38
http://thesaurus.reference.com/search?r=2 & q=metanoia, Roget's New Millennium™ Thesaurus, First Edition (v 1.1.1) Copyright © 2005 by Lexico Publishing Group, LLC. All rights reserved. Accessed May 26, 2005.
39 Kummel, Werner Georg Man in the New Testament , Translated by John J. Vincent, The Epworth Press, London, 1963, p. 18.
40 Brunner, August A New Creation: Towards a Theology of the Christian Life , Philosophical Library, New York, 1956, p. 28.
41 Stewart, James S. A Man in Christ – The Vital Elements of St. Paul's Religion , Harper & Row Publishers, New York, 1963, p. 81; II Cor 4:6 (Moffatt).
42 Best, W.E. Regeneration and Conversion , South Belt Grace Church, Texas, 1975, p. 13-16.
43 Kummel, Man in the New Testament , p. 38-71. Kummel rejects the dualistic nature of man.
44 Ryrie, Charles Caldwell, Ryrie Study Bible - Expanded Edition , New American Standard Bible, Moody Press, Chicago, 1995, f., 5:20, p. 1873. Ryrie correctly identifies sorcery with its relationship to the use of drugs and magical potions.
45 Kummel, Man in the New Testament , p. 19.
46 Dickson, William P. St. Paul's Use of the Terms Flesh and Spirit, 1883, James MacLehose & Sons, Glasgow, 1883. In this tomb, Dickson provides an in-depth analysis and interpretation of the words utilized by Paul for flesh and spirit in his theology. From a perusal of this information it appears that Dickson concluded that transformation effected the "soul" or entire man.
47 Strong, p. 47.
48 Ibid., p. 11.
49 Ibid., p. 54.
50 Smeaton, George The Doctrine of The Holy Spirit , The Banner of Truth Trust, London, 1958, p. 188. Smeaton's chapter on The Spirit's Regenerating Work on the Individual, provides excellent insight upon this discussion.
51 Ryrie, RSB, p. 1852.
52 Stewart, A Man in Christ , p. 147.
53 Ibid., p. 155.
54 Ibid., p. 157, 185.
55 Best, Ernest One Body in Christ – A Study in the Relationship of the Church to Christ in the Epistles of the Apostle Paul , S.P.C.K, London, 1955, p. 30-33.
56 Taylor, Vincent Forgiveness and Reconciliation – A Study in New Testament Theology , MacMillan and Co., Limited London, 1946, p. 113.
57 Andrews, Elias The Meaning of Christ for Paul , Abingdon-Cokesbury Press, New York, MCMXLIX, p. 79-84.
58 Brunner, A New Creation , p. 10-11 Brunner provides an excellent commentary on separation from God and the need for reconciliation.
59 Ibid., p. 28.
60 Playfair, M.D., William The Useful Lie, p. 171
