----------------------------------------------------------------
Copyright 1994 by the Christian Research Institute.
----------------------------------------------------------------
COPYRIGHT/REPRODUCTION LIMITATIONS:
This data file is the sole property of the Christian Research
Institute. It may not be altered or edited in any way. It may
be reproduced only in its entirety for circulation as "freeware,"
without charge. All reproductions of this data file must contain
the copyright notice (i.e., "Copyright 1994 by the Christian
Research Institute"). This data file may not be used without the
permission of the Christian Research Institute for resale or the
enhancement of any other product sold. This includes all of its
content with the exception of a few brief quotations not to
exceed more than 500 words.
If you desire to reproduce less than 500 words of this data file
for resale or the enhancement of any other product for resale,
please give the following source credit: Copyright 1994 by the
Christian Research Institute, P.O. Box 500-TC, San Juan
Capistrano, CA 92693.
-----------------------------------------------------------------
"Recovering from the Recovery Movement" (an article from the
Christian Research Journal, Summer 1992, page 8) by Ron Rhodes.
The Editor-in-Chief of the Christian Research Journal is
Elliot Miller.
-------------
*Summary*
Recovery experts say that people with various behavioral
problems are _addicted_ to those behaviors. Indeed, these people
are behaviorally "diseased."
A key component in recovery is the idea that one's present
problems are connected to past traumas. To recover in the present,
one must analyze these bygone hurts. As well, one must restore
self-esteem.
Though Christian recovery leaders are committed evangelicals,
there are nevertheless problems with the diagnostic and treatment
aspects of their work. These include the mislabeling of behavioral
problems as "addictions" and "diseases," and basing recovery on
assumptions rooted in humanistic psychology.
The pastor, not a "specialist" at a recovery treatment center,
should be the Christian's primary counselor. Biblical counseling
should focus on helping the counselee become biblically literate,
as well as helping him or her understand what Scripture says about
man's nature and the necessity of depending on the Holy Spirit. If
needed, such counseling can be supplemented with attending a
biblically oriented (nonhumanistic) recovery group.
-------------
The words "addiction" and "recovery" have become household
words in our society. The song "Addicted to Love" was a number one
best seller this past year in the secular rock music world. At the
time of this writing, the album "Addicted to Jesus," by Carmen, is
the top selling Christian album in the United States. Today
recovery experts tell us that people with various behavioral
problems are addicted to those behaviors. Hence, there are not only
drug and alcohol addicts, but also sex addicts, love addicts, money
addicts, shoplifting addicts, child abuse addicts, fast boat
addicts, successful business addicts, religious addicts, and a host
of others.
Such "addicts" are in need of "recovery," we are told, and the
recovery industry has virtually exploded in the past decade. One
indicator of this is that the Hallmark company has recently
released a "recovery" line of 51 cards. The company is also
marketing recovery bookmarks, buttons, key chains, framed prints,
mugs, journals, magnets, T-shirts, and even self-stick notes.
The marketing experts at Hallmark say that 15 million Americans
now attend weekly support groups for chemical addictions and other
problems. (Some "experts," as we shall see, place the figure much,
much higher.) Another 100 million relatives are cheering on their
addicted loved ones. This means that half of all Americans are
either "in recovery" or helping someone who is.[1]
Statistics reveal that between 1978 and 1984 private
residential treatment centers increased by 350 percent in this
country and case loads quadrupled. This was largely due to the
marketing savvy of the recovery industry.[2] As well, experts say
that there are now as many as five hundred thousand self-help
(recovery) group meetings every week in America.[3]
Citing figures much higher than Hallmark's, an article entitled
"Making Room for the Recovery Boom" in a recent issue of _Library
Journal_ reports that there are now 140 _different kinds_ of
support groups in this country with approximately 45 million
members. Recovery is "everywhere," the _Journal_ reports, and
"there are a plethora of titles from publishers."[4]
There are recovery groups for just about any problem one can
imagine. Groups include Overeaters Anonymous, Sex Addicts
Anonymous, Gamblers Anonymous, Spenders Anonymous, Debtors
Anonymous, Fundamentalists Anonymous, Parents Anonymous, Child
Abusers Anonymous, Workaholics Anonymous, Shoplifters Anonymous,
Pills Anonymous, and Emotions Anonymous.
Many such groups teach those who attend that they are
"diseased" by their addiction. Messies Anonymous, for example,
teaches that messy housekeeping is a disease. Kleptomaniacs
Anonymous teaches that stealing is a disease. Compulsive Shoppers
Anonymous teaches that consumerism is a disease. Even Christian
recovery writers speak of behavioral problems as "diseases."[5]
Apparently, we live in a very sick society.
*THE PAST-PRESENT CONNECTION*
Recovery writers tell us that a key component in recovering
from behavioral "addictions" is that one's _present_ problems are
inextricably connected to _past_ traumas. One cannot recover, we
are told, without understanding and analyzing these bygone hurts.
_The ghosts of the past must be silenced._
In their book _Love Is a Choice,_ Roger Hemfelt, Frank Minirth,
and Paul Meier say that "our concept of family and adulthood is
shaped by our childhood, and _we are bound_ (or condemned, some
would say) _to repeat the family experience we remember"_ (emphasis
in original).[6] Indeed, they say, "unresolved issues in childhood,
particularly matters having to do with abuse or neglect, doom the
emerging adult to recreate, to repeat, the past. This compulsive
need effectively eliminates freedom of choice....It is infinitely
worse for the Christian. The ability to hear and follow God's will
is stifled. The compulsion becomes the guiding force."[7]
From reading the above, it is clear that Hemfelt, Minirth, and
Meier (and other Christian recovery writers) place a heavy emphasis
on subconscious drives, motivations, and compulsions. Stressing the
importance of the subconscious mind, Hemfelt, Minirth, and Meier
write: "Only a small percentage of the brain is under conscious
control. We are responsible for this part of our thought processes.
The vast majority of brain function is subconscious."[8] Moreover,
they point out, only "twenty percent of our decisions come from the
conscious, reasoning mind. The rest come from deep within."[9] By
examining our _past,_ we are told, we can resolve some of the
subconscious turmoil that is disrupting our behavior in the
_present._
Another related assumption in the recovery movement is that a
lack of self-esteem is largely responsible for much of what is
wrong in our lives. A brochure for the (Christian) Rapha Hospital
Treatment Centers tells us that "at the core of all emotional
problems and addictive disorders is low self-worth."[10] The
matching assumption is that if one's self-esteem is properly
restored, then such problems can be largely corrected. The
restoration of self-esteem in the "addict" is often viewed as _the_
critical factor in helping an individual "recover."[11]
*CRITIQUING THE RECOVERY MOVEMENT*
In preparing for this article, I read over a dozen Christian
recovery books. Having done this, I have no hesitation in affirming
that the writers in the Christian recovery movement are committed
evangelical Christians. In most of the books I found clear
affirmations of the essentials of the Christian faith -- including
man's sin problem, Christ's death on the cross for our sins, and
the need to place faith in Christ for salvation.[12] And most
affirm that, ultimately, God is the answer to our "dependency"
problems.[13] Nevertheless, I have serious reservations about
certain aspects of the Christian recovery movement.
*The Mislabeling of Behavioral Problems*
Critics have argued -- correctly, in my view -- that it is
illegitimate to apply labels such as "addiction" to behaviors. Dr.
John Temerin at Cornell Medical School has commented that "the
whole concept of addiction is in danger of becoming meaningless."
He also notes that "calling any kind of compulsive habit people
have trouble managing an addiction moves addiction far away from
the basic meaning, which is a biological dependence."[14]
Along these same lines, an article on recovery in the _New York
Times_ cited the _Psychiatric News,_ which said: "Addiction
medicine is at risk of becoming the laughingstock of the medical
community by forcing everything into a Procrustean model of
addiction."[15] Procrustes was a giant in Greek mythology who
seized travelers and made them all fit in a bed, either by
stretching them or cutting off their legs.
Another example of mislabeling is the practice of calling
behavioral problems "diseases." Now, of course, there are some
mental disorders that can affect behavior -- schizophrenia,
Alzheimer's disease, and some forms of depression -- that _are_
associated with physical diseases. But does this mean that
_behavior_ can be diseased?
It is critical to recognize that there is an element of
volition in behavior that is not present in real, biological
diseases. People do not succumb to _apoplexy_ the way they succumb
to _adultery._ Stanton Peele, in his book _Diseasing of America:
Addiction Treatment Out of Control,_ says that "disease definitions
undermine the individual's obligation to control behavior and to
answer for misconduct....They legitimatize, reinforce, and excuse
the behaviors in question -- convincing people, contrary to all
evidence, that their behavior is not their own."[16]
Critics thus emphasize that a "disease" is something one _has;_
"behavior" has to do with what one _does._ Addressing this issue,
anthropologist Melvin Konner said: "We would all like to point at
an illness -- a psychiatric label -- and say of our weak or bad
actions, 'That thing, the illness, did it, not me. It.' But at some
point we must draw ourselves up to our full height, and say in a
clear voice what we have done and why it was wrong. And we must use
the word 'I' not 'it' or 'illness.' I did it. I. _I._"[17]
Now, to be fair, despite the fact that a number of Christian
therapists have bought in to the disease model of behavioral
addiction, they nevertheless emphasize personal responsibility much
more than their secular counterparts.[18] They point out that one's
so-called addiction to a particular behavior does not _absolve_ him
or her from being responsible for that behavior.[19] However, I
agree with those who say we should dispel with the "disease"
concept of behavior altogether. Whether recovery writers want to
admit it or not, calling a behavioral problem a "disease" _can_
lessen one's sense of personal responsibility for engaging in that
behavior.
*Roots in Humanistic Psychology*
Another problem I see is that, despite their Christian
orientation, many Christian recovery writers have undiscerningly
based much of their recovery model on assumptions rooted in the
writings of humanistic and other secular psychologists -- including
Sigmund Freud, Carl Jung, Carl Rogers, Alfred Adler, William James,
Erich Fromm, and Abraham Maslow. These assumptions include the
conscious-mind/subconscious-mind dichotomy, the effect of the
subconscious mind on behavior, the past-present connection, and the
self-esteem theory.
Now, it's not that such assumptions necessarily are false in
_every_ respect. It is possible for nonchristians -- including
humanistic psychologists -- to stumble upon true principles of
human behavior. And these could be integrated into a biblical
framework by discerning Christians to help suffering people.
However, on the basis of these assumptions, humanistic
psychologists have developed larger theories on the nature of man
and the method of changing man's behavior that are contrary to
biblical teaching on these subjects.[20] Unfortunately, _these
larger theories_ have been uncritically accepted by many Christian
writers. To illustrate my point, let us briefly consider two of the
fundamental assumptions recovery writers make regarding how to
change human behavior.
*Self-Esteem.* Is the reestablishing of self-esteem the key to
"recovery"? While I believe there is a biblical basis for the
Christian's sense of worth that is based on being created in the
image of God and being the object of God's love (as evidenced by
Christ's substitutionary death on the cross), I believe the answer
to this question must be _no._ First, scientific studies have shown
_no cause-and-effect link_ between self-esteem and behavioral
problems.[21] Moreover, when self-esteem is given priority it can
easily conflict with the development of traits which the Bible
accords much greater priority: _self-denial_ and _genuine humility_
(Mark 8:34-35; Rom. 12:3; Eph. 3:8; Phil. 2:3; 1 Tim. 1:15; 2 Tim.
3:1-5).
Related to this, based on reading a representative sampling of
Christian recovery books, I don't think the doctrine of total
depravity has received sufficient recognition in the recovery
movement. Yes, Christian recovery leaders clearly acknowledge that
people are infected by sin.[22] However, more often than not the
bad in our lives is presented as being more the result of unjust
social conditions or growing up in a bad environment. As one critic
put it, "in place of the idea of original sin...recovery experts
put forward their own first cause of all our ills -- the American
[dysfunctional] family."[23]
C. K. Chesterton once observed that the doctrine of fallen man
is a Christian belief for which there is _overwhelming_ empirical
evidence.[24] Indeed, as one looks at the evidence, it would seem
that our psychologized society is not getting any better. If
anything, it seems that people (and society) are "sicker" than
ever.
We must emphasize that regardless of the attainment of
self-esteem, people will _continue_ to behave badly and suffer the
consequences for their actions because they have a nature that is
bent on evil. _Feeling good about ourselves will not remove or
alter this depravity._ Hence, seeking self-esteem as a solution to
inappropriate behavior seems misguided.
*Focusing on the Past.* I do not deny a past-present connection
regarding how people behave. But I do question whether such an
in-depth examination of one's past history and "resolving"
childhood conflicts is a _precondition_ to correct or appropriate
behavior. I can't go along with the idea that _"we are bound_ (or
condemned, some would say) _to repeat the family experience we
remember"_ (emphasis in original), and that "unresolved issues in
childhood...doom the emerging adult to recreate, to repeat, the
past."[25] This is too fatalistic for me. Besides, experts tell us
that peoples' memories can and often do distort the facts to one
degree or another.[26] Hence, a detailed investigation into the
events of one's past may not yield an accurate picture of what
actually happened in that distant time anyway.
The apostle Paul had a legalistic upbringing, and was guilty of
severely persecuting the church prior to his conversion. But
instead of focusing on the past, he declared, "Forgetting what is
behind and straining toward what is ahead, I press on toward the
goal to win the prize for which God has called me heavenward in
Christ Jesus" (Phil. 3:13-14). Should this not be our _modus
operandi_ as well?
Frankly, I like what secular writers Stan Katz and Aimee Kiu
say about analyzing the past: "It's a bit like trying to drive a
car while looking only in the rear view mirror. You don't get very
far that way, and you run the risk of a crack-up. I prefer to check
the rear view from time to time, making sure that the reflection is
accurate, but concentrate most of my attention on the road ahead.
Only if I see something gaining on me from behind do I stop to deal
with it."[27]
*Recovery Groups: A Replacement for the Church?*
A serious problem I see with some who attend Christian recovery
groups is that they come to consider the group a virtual
replacement for the church, something that should never happen. An
article on recovery in _Christianity Today_ notes that "the problem
comes when recovery from addictions becomes salvation in some final
sense, and the therapy group becomes a church substitute."[28] Such
concerns are all the more urgent when we hear statements like that
of psychologist Henry Cloud: "The recovery movement makes for a
much more biblical church than we've seen so far."[29]
Dale Ryan, the executive director of the National Association
for Christian Recovery, acknowledges that "support groups are by no
means a replacement for the local church." But, he points out,
"some go to a support group and find a level of honesty and
integrity about life that is in contrast to what they experience in
church. They wonder why one seems real and one seems pretend. It
can be very confusing."[30]
Certainly, the church must take its failures seriously and
remedy its past ineffectiveness in helping people deal with
behavioral problems. But the church _must_ remain the central
institution for the gathering and helping of God's people, not a
treatment center that involves thousands of dollars in expenses
(even for minimal treatment).
Related to the above, it seems that the recovery movement has,
to some extent, undermined the authority of pastors and others who
minister in the local church. In a _Christianity Today_ article,
Stanton L. Jones of Wheaton College notes that "overpromotion of
professional [psychological] services has undermined the confidence
of clergy and laypersons in their capacity to minister effectively
in the name of Christ."[31]
This undermining is reflected in a 1991 _Christianity Today_
survey: "29 percent of readers have received counseling for
themselves or a close family member within the past three years;
they were three times more likely to receive it from a professional
counselor or psychologist than from a pastor." For readers of
_Today's Christian Women,_ the percentage was even higher: 38
percent.[32] These statistics reveal an alarming lack of confidence
in the abilities of local pastors to counsel church members, a
phenomenon due in no small part to the marketing efforts of those
in the recovery movement.
*BIBLICAL RECOVERY*
From my perspective, the pastor of the local church should be
the _primary_ counselor for the Christian. This is not to say that
a biblically oriented recovery group is never warranted. Sometimes
it may be. But why not make the pastor -- who interprets life's
problems through the lens of Scripture -- the _first_ step in the
recovery process? Through a solid course of biblical
(nonhumanistic) counseling from the pastor, the counselee may
obtain all he or she needs to deal with his or her particular
behavior problem.
Such biblical counseling should include:
* An emphasis on the importance of becoming biblically
literate. Biblical doctrine enables us to develop a realistic world
view, without which we are doomed to ineffectual living (Matt.
22:23-33; Rom. 12:3; 2 Tim. 4:3-4). Moreover, doctrine can protect
us from false beliefs that can lead to destructive behavior (1 Tim.
4:1-6; 2 Tim. 2:18; Tit. 1:11).
* An emphasis on what the Bible says about the nature of man --
including his _soul_ (1 Pet. 2:11), his _spirit_ (Rom. 8:16), his
_heart_ (Heb. 4:12), his _conscience_ (1 Pet. 2:19), his _mind_
(Rom. 12:2), as well as his _sin nature_ and its effects (2 Cor.
4:4; Eph. 4:18; Rom. 1:18--3:20). An accurate understanding of
man's nature is a _prerequisite_ for prescribing the correct
treatment for a particular behavioral problem.
A thorough understanding of man's sin nature is especially
important. Too often, recovery experts speak of getting rid of
"character defects" in the patient. However, the _whole_ "old" self
is defective or depraved (2 Cor. 4:4; Eph. 4:18; Rom. 1:18--3:20)
and must go. As one critic put it, we do not need a tune-up in our
lives. We need a brand new engine.
* An emphasis on the threefold enemy of the Christian -- (1)
the _world_ (including the things of the world, which are
expressions of "the cravings of sinful man, the lust of his eyes,
and the boasting of what he has and does," 1 John 2:16); (2) the
_flesh_ (the sinful nature itself, which is bent on sexual
immorality, impurity, discord, jealousy, fits of rage, selfish
ambition, dissensions, factions and envy, and drunkenness, Gal.
5:20-21); and (3) the _Devil_ (who seeks to tempt us [1 Cor. 7:5],
deceive us [2 Cor. 11:14], afflict us [2 Cor. 12:7], and hinder us
[1 Thess. 2:18]). All three of these "enemies" have some bearing on
human behavior.
* An emphasis on dependence upon the Holy Spirit. Scripture
tells us that _self-control_ is the fruit of the Holy Spirit (Gal.
5:22). And as we "walk" in the spirit (habitually depend upon the
Spirit) (v. 25), such fruit will inevitably grow in our lives.
* An emphasis on the sufficiency of God's grace in the midst of
trying circumstances (2 Cor. 12:9-10). As the apostle Paul
discovered, God's grace enables us to cope with difficulties that
can be overwhelming when approached through human strength alone.
* An emphasis on the role faith plays in the midst of trying
circumstances (Heb. 11). Scripture says that without faith it is
impossible to please God (v. 6). It is also true that without faith
in God it is impossible to effectively deal with behavioral
problems and live victorious Christian lives (cf. Acts 15:9; 1
Thess. 5:8).
A counseling regimen based on these and other practical truths
may completely solve the counselee's problem. (There are a number
of good materials available for those interested in a truly
_biblical_ method of counseling.[33]) But if, during the course of
biblical counseling, it is determined that a biblically oriented
(nonhumanistic) recovery group would be helpful, then that becomes
an option at this point.
I'm convinced that small groups can be beneficial -- _if_ the
purpose of the small group is to console, compassionately listen,
empathize, and share experiences with one another. These are the
hallmarks of true friendship, and such activity can contribute
greatly to the healing of an individual who has been ravaged in
some way in our impersonal and often callous world.
During the time the counselee is attending the group, however,
I believe he or she should continue to meet with the pastor so that
progress can be monitored. This way, the pastor can still play a
significant role in the recovery process and continue to offer
instructive counsel and prayer support. And once the person has
recovered, he or she can then serve as a shining example to others
of the truth of Paul's inspiring affirmation: "I can do all things
through Him who strengthens me" (Phil. 4:13).
*NOTES*
1 Marilyn Gardner, "The Marketing of 'Recovery,'" _The Christian
Science Monitor,_ 19 May 1992, 12.
2 Melinda Blau, "Adult Children Tied to the Past," _American
Health,_ July-August 1990, 61.
3 Robert Hemfelt, Richard Fowler, Frank Minirth, Paul Meier, _The
Path To Serenity_ (Nashville, TN: Thomas Nelson Publishers,
1991), 4.
4 Alice Dowd, "Making Room for the Recovery Boom," _Library
Journal,_ 1 May 1992, 49.
5 Hemfelt, Fowler, Minirth, and Meier, 8; Alfred Ells, _One-Way
Relationships_ (Nashville, TN: Thomas Nelson Publishers, 1990),
53; Stephen Arterburn, _Addicted to "Love"_ (Ann Arbor, MI: Vine
Books, 1991), 215; Grant Martin, _When Good Things Become
Addictions_ (Wheaton, IL: Victor Books, 1990), 24.
6 Robert Hemfelt, Frank Minirth, and Paul Meier, _Love Is a
Choice_ (Nashville, TN: Thomas Nelson Publishers, 1990), 27.
7 _Ibid.,_ 135.
8 Hemfelt, Fowler, Minirth, and Meier, 62.
9 _Ibid.,_ 65.
10 "Road to Recovery," Rapha Hospital Treatment Centers, Houston,
TX.
11 Pat Springle, _Learning More about Codependency_ (Dallas, TX:
Rapha Publishing/Word, 1991), 2, 3, 20.
12 Hemfelt, Minirth, and Meier, 277-78; Hemfelt, Fowler, Minirth,
and Meier, 77-78, 126, 233; Martin, 166; Arterburn, 136.
13 E.g., Arterburn, 136.
14 Daniel Goleman, "As Addiction Medicine Gains, Experts Debate
What It Should Cover," _New York Times,_ 31 March 1992, B6.
15 _Ibid._
16 Stanton Peele, _Diseasing of America: Addiction Treatment Out of
Control_ (Lexington, MA: D.C. Heath and Co., 1989), 27-28.
17 Melvin Konner, "The I of the Storm," _Los Angeles Times_
Magazine, 8 October 1989, 17.
18 E.g., Springle, 59.
19 Arterburn, 113-14.
20 Martin and Deidre Bobgan, critics of Christian psychology, met
with Christian Research Institute's research staff and gave
convincing evidence for this position. While I do not agree with
everything the Bobgans set forth in their books, I believe they
are right on this point.
21 Andrew M. Mecca, Neil J. Smelser, and John Vasconcellos, eds.,
_The Social Importance of Self-Esteem_ (Berkeley, CA: University
of California Press, 1989).
22 E.g., Arterburn, 113.
23 Michael Vincent Miller, "How We Suffer Now," _The New York Times
Book Review,_ 17 May 1992, 43.
24 William K. Kilpatrick, _Psychological Seduction_ (Nashville, TN:
Thomas Nelson Publishers, 1983), 40.
25 Hemfelt, Minirth, and Meier, 27, 135.
26 Stan J. Katz and Aimee E. Kiu, _The Codependency Conspiracy_
(New York: Warner Books, 1991), 105-23.
27 _Ibid.,_ 106.
28 Tim Stafford, "The Hidden Gospel of the 12 Steps," _Christianity
Today,_ 22 July 1991, 19.
29 Tim Stafford, "Franchising Hope," _Christianity Today,_ 18 May
1992, 26.
30 Michael G. Maudlin, "Addicts in the Pew," _Christianity Today,_
22 July 1991, 21.
31 Stanton L. Jones, "Demonizing the Head Doctors," _Christianity
Today,_ 16 September 1991, 21.
32 Stafford, "Franchising Hope," 24.
33 Write the author at Christian Research Institute for a
bibliography of suggested materials.
-------------
Using RonRhodes@aol.com you can reach the author via e-mail.
End of document, CRJ0109A.TXT (original CRI file name),
"Recovering from the Recovery Movement"
release A, June 30, 1994
R. Poll, CRI
(A special note of thanks to Bob and Pat Hunter for their help in
the preparation of this ASCII file for BBS circulation.)
-----------------------------------------------------------------
The Christian Research Journal is published quarterly by the
Christian Research Institute (CRI) -- founded in 1960 by the late
Dr. Walter R. Martin. While CRI is concerned with and involved
in the general defense of the faith, our area of research
specialization is limited to elements within the modern religious
scene that compete with, assault, or undermine biblical
Christianity. These include cults (that is, groups which deny
essential Christian doctrines such as the deity of Christ and the
Trinity); the occult, much of which has become focused in the
contemporary New Age movement; the major world religions; and
aberrant Christian teachings (that is, teachings which compromise
or confuse essential biblical truth).
Regular features of the Journal include "Newswatch," witnessing
tips and book reviews.
CHRISTIAN RESEARCH JOURNAL RATES: (subject to change)
One Year Two Years
U.S. Residents [ ] 20.00 [ ] 37.00
Canadian (U.S. funds) [ ] 24.00 [ ] 44.00
Other Foreign (U.S. funds) [ ] 36.00 [ ] 66.00
Please make checks payable to CRI
To place a credit card order by phone, call us toll-free at:
(800) 2-JOURNAL
To subscribe to the Christian Research Journal, please print this
coupon, fill in the necessary information and mail it with your
payment to:
CRI, P.O. Box 500-TC, San Juan Capistrano, CA 92693-0500
[ ] Yes! I want to subscribe to the Christian Research Journal.
Name: ___________________________________________________
Address: ___________________________________________________
Address: ___________________________________________________
City, State, ZIP: __________________________________________
Country: _______________ Phone: ____________________________
------------------
YOURS FOR THE ASKING
Did you know that CRI has a wealth of information on various
topics that is yours for the asking? In fact, a free
subscription to the Christian Research Newsletter is yours if you
contact CRI and ask for one saying that you found out about the
offer from this computer text file. We offer a wide variety of
articles and fact sheets free of charge. Write us today for
information on these or other topics. Our first-rate research
staff will do everything possible to help you.
Christian Research Institute
P.O. Box 500-TC
San Juan Capistrano, CA 92693
(714) 855-9926
---------------
End of file.