BLAME IT ON THE BRAIN?
Edward Welch ( 1998 )
Blame It on the Brain? was written to help believers distinguish among chemical imbalances, brain disorders, and disobedience. His task was “twofold: to introduce areas where the brain has received too little credit, and to highlight where the brain has received too much credit (or blame).” (pp. 13-14). The brain, as an organ in our body, does have an influence on behavior, so the problem becomes one of knowing when it is “legitimate to blame our misbehaviors on the brain” (p. 15) and when it is not.
The first part of the book is devoted to laying a theological foundation for dealing with behavioral issues. He helps the reader to understand that the body and mind (soul) exist biblically and that they make up the unity of the human being. In doing this, he clearly defines the mind (soul, spirit, heart) and body so that one can differentiate between physically caused behavior that may not be sinful in and of itself and behavior that is sinful and therefore a result of sinful choices. He strongly notes personal responsibility in that “the brain cannot make a person sin” (p. 49), and, in fact, “brain problems can expose heart problems” (p. 56).
He clearly lays the foundation that there is a close relationship between the brain and behavior and wisely acknowledges the limits of our ability to know everything about this relationship. In doing so, he shows that there are behavior patterns that are organically caused and are therefore not a result of sin. He also points out that too often Christians have been willing to swallow secular views of behavior and consequently accept bad behavior as being medically predetermined instead of being the result of individual sinful choices.
Welch then divides his presentation into three categories: [1] The Brain Did It: Brain Dysfunction; [2] Maybe the Brain Did It: Psychiatric Problems; and [3] The Brain Didn’t Do It: New Trends in the Brain Sciences.
Under brain dysfunction, Welch speaks about head injuries, chemical imbalances, and other measurable and quantifiable physical problems that affect the brain and hence behavior. Unfortunately, sometimes Christians can label legitimate physical malfunctions as sin problems, and this problem is carefully addressed. He gives case studies of a head injury and Alzheimer’s Disease. He is firm on not allowing a genuine brain malfunction excuse sinful behavior, but gives examples of how to patiently, compassionately, and firmly deal with the suffering party.
Under Psychiatric Problems, Welch speaks about psychologists’ diagnosis such as panic disorder, anorexia, ADD, depression, and borderline personality disorder. This is probably the most problematic area to address because of the close ties between behavior and the brain. Does medication help? is it sinful to take medication? is the behavior a result of a physical malfunction? can spiritual decisions affect the brain? Welch tries to help the reader carefully discern between non-sinful behavior and sinful behavior. Hallucinations are not sinful, but the response to them might be. Is someone hallucinating because he is not getting rest? on drugs? responding sinfully to guilt? He uses two case studies (depression and ADD) to help the reader understand how to work with those who have these kinds of problems. He encourages Christians to be sure to keep sinful and non-sinful behavior as separate issues, and then work with the strengths and weaknesses of the individual deemed to have psychiatric problems.
Welch notes that there is “the myth that psychiatric problems are strictly medical” (p. 107). He does not rule out, however, that medical issues may be contributing. He is firm on not allowing sinful behavior to be excused, but is equally strong in encouraging compassion and love in dealing with these kinds of problems. He notes that medication may help relieve some non-sinful biological symptoms (like Tums reduces the symptoms of a stomachache or Tylenol a headache), but no medication cures the underlying sinful problems that are present. Too often Christians can go to one extreme or the other: [1] there is no human responsibility and therefore issues of the heart are ignored, or [2] that there are no contributing biological factors that should be addressed, even, sometimes, through medication.
Finally, under New Trends in Brain Science, he deals with problems such as homosexuality, alcoholism, and sexual addiction. These things are now being blamed on genetics and the brain, and therefore the perpetrators of them have been given an excuse for their behavior. He clearly shows that these kinds of things are sins both in their execution and in their cravings. He particularly deals with homosexuality since that has become such an issue in our culture as churches capitulate to worldly thinking on this topic. In reality, it is not any different than the wholesale abandonment of biblical thinking with regard to drunkenness, anger, depression, and any number of other things that we now excuse through labels and social constructs.
This book is helpful on several fronts. First, he does not come across in a strongly confrontational style. While this is unsettling at times because it seems like he is giving ground to views contrary to Scripture, it also creates an atmosphere of sympathy for those who would not even consider a stronger approach. Second, he really attempts to be balanced in his arguments. There are many things that we don’t understand about the interaction of the heart/mind/soul and the body/brain. There are mysteries that we have not solved. This realization should drive us to humility and compassion when dealing with these life-devastating problems that so many encounter in our families and churches. Third, he clearly communicates the authority of God’s Word and the need to found one’s life upon it. Though one is not slapped across the face with this point, it underlies all of his conclusions and practical advice.
A weakness of the book is the legitimacy given to many psychological evaluations. While this reviewer does not have the solution, it is unfortunate that Welch is having to use the terms from Psychology. Psychology is built upon presuppositions that are completely contrary to Scripture and therefore the whole concept of “mental illness” is a misnomer. Welch, however, does show that psychological labels such as ADHD, schizophrenia, mania, bipolar disorder, bulimia, and multiple personality disorder are descriptions of behavior, and that the assumption that there must be “underlying biological causes for these behaviors” is “unfounded” (p. 113). The way he uses the terms, however, sometimes lends one to believe that these are scientifically researched illnesses that have their foundation in biology.
A second weakness of the book may be his wholesale avoidance of the issue of demon possession. This is mentioned numerous times in Scripture, is definitely related to the brain and its functions, and certainly has the same behavioral manifestations as some psychological disorders. While the believer must not label all, or even most, behavioral disorders as demonic, there should at least be an acknowledgment that this is a biblical reality that may be involved in certain cases. Christians should be confronted with the realization that this is within the realm of possibility when dealing with friends and loved ones that have these brain disorders. This, of course, is not to say that one should blame behavior on demon possession; it is to say that the problem of demon possession is not organic but spiritual in nature, and calls for biblical solutions not medical ones. The skirting of this issue in a book devoted to the topic of the brain and its problems is a curious one.
A final question may be asked in his division of categories. He treats alcoholism as something that is definitely not caused by the brain (chapter 10), but also lists it on page 105 as in the “maybe” category. So which is it? Is he saying that alcohol abuse is not the same as the disease of alcoholism? Stepping away from alcoholism, is there really a “maybe” category at all? Could it be more “cut and dried” than Welch leads us to believe? If there is not a direct medical/biological cause, then is it not a cognitive one—decision of the will? These questions demand more consideration.
Blame It on the Brain? is well worth reading, especially if one has loved ones and friends who are dealing with some kind of brain related situation. His section on ADD is extremely helpful as are the sections on dealing with Alzheimer’s Disease and head/brain injuries. The chapter dealing with homosexuality is also well done; he carefully outlines the arguments against the traditional Christian view of sodomy, and then shows from Scripture why they are false.
Welch’s strength lies in his biblically compassionate ways to handle the stress and challenges involved in these kinds of circumstances. May we graciously and mercifully communicate the authority and truths of God’s Word in our socially confused and spiritually hurting generation.
