nto three primary camps: "the concerned," "the critics," and "the crusaders" (pp. 78-79). The concerned, he writes, "acknowledge that Christian psychotherapy does some good but argue that it encourages idolatry and narcissism while shifting the emphasis from God's sovereignty to our own personal comfort and self esteem" (p. 78). The critics, in Rabey's (1996, September 16) words, argue "that much of Christian psychology [is] really a false and heretical faith that runs counter to essential Christian beliefs" (p. 78). The crusaders, as Rabey (1996, September 16) terms them, "focus generally on two areas, arguing that Christian counseling is opportunistic and motivated by money. Second, they allege that psychology and psychiatry are inherently unchristian in origin and intent" (p. 79).
Others have additional objections, but these appear to be the principal arguments requiring a serious response from those seeking to work as Christian counselors. All three camps raise valid points that the thoughtful counselor must consider in some depth in re
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