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ty. Certainly, Martin Luther’s On the Bondage of the Will  things they can do is to stop and look back at where they
             and Jonathan Edwards’s Freedom of the Will would be  have come from and to look around at what others have
             beneficial reading for neuropsychologists working in this  to say. When they do that--when they look not only to
             area—Christian or not.                            neuroscience, but also to philosophy, theology, and other
             Third, given their unique skill set, Christian neuropsy-  fields of inquiry--their work will no doubt be richer and
             chologists can offer insight into the complex interplay  more closely aligned with the human experience.
             between biology, environment, sin, will, human responsi-
             bility, and God’s sovereignty, to name a few concepts that
             can affect behavior or contribute to specific disorders.  Bibliography
             Works by Matthew Stanford (e.g., The Biology of Sin),  Edwards, J. (1754). Freedom of the will. Available from: http://www.
             and Ed Welch (e.g., Blame it on the Brain), for example,  ccel.org/ccel/edwards/will.html
             have already made some headway into understanding the  Luther, M. (1525). De Servo Abitrio/On the bondage of the will. Availa-
             complex interplay of these things to specific disorders.  ble from: http://www.ccel.org/ccel/luther/bondage
             Christian neuropsychologists add richness to explaining  Stanford, M.S. (2010). The biology of sin: Grace, hope, and healing for
             cognitive and behavioral functioning because of their wi-  those who feel trapped. Colorado Springs, CO: Biblica Publishing.
             der framework of understanding.                   Welch. E.T. (1998). Blame it on the brain? Distinguishing chemical im-
             Fourth, bioethical challenges will continue. Even a casual  balances, brain disorders, and disobedience. Phillipsburg, NJ: Presbyte-
                                                               rian & Reformed.
             awareness of world news over the past several years will
             remind us of the many unique ethical and moral deci-
             sions facing individuals, families, health care providers,
             and courts. For example, questions of sanctity of life ac-
             ross the age spectrum (i.e., abortion, brain death, eutha-
             nasia) will not disappear from the public view anytime
             soon. Those who not only understand the biological is-
             sues involved, but who are able to compassionately and
             wisely think through the moral and theological implica-
             tions will be of benefit to all involved. This again seems
             to be a place where the Christian neuropsychologist may
             play a unique role.
             Finally, my hope would be that as Christian neuropsy-
             chologists, the ability to help patients and their families
             might be enriched. Every day, God grants neuropsycholo-
             gists the privilege of working with those whose brains are
             not optimally functioning. One of the roles of a Christian
             neuropsychologist is to explain in plain language what is
             functioning well and what is not. They are expected to in-
             form patients and doctors about why patients think and
             behave the way they do. A large part of that has to do
             with the integrity, or alternatively disintegration, of their
             brains. Yet they cannot stop there. They must also offer
             responses that draw upon an understanding of who their
             patients are relationally, spiritually, and psychologically
             in their current circumstances.
             One of my areas of specialization is dementia. Many de-
             mentias, such as Alzheimer’s disease, are incurable at this
             time. Drawing from the above, I see my role as a provider
             who not only assists in the diagnosis of the disease and
             who characterizes strengths and weaknesses, but I need
             to help patients and their families understand what has
             happened to the parent they once knew. I have to help
             them make decisions about advanced planning and ca-
             regiving. I also have to help them understand how to die
             well. Modern medicine, in my opinion, has lost this final
             skill. We seek to alleviate suffering. Yet sometimes, the
             most helpful thing we can do is help make sense of the
             suffering.
             So, in conclusion, let me say again that I think that neu-
             ropsychology has a unique place in Christian psycholo-
             gy. As neuroscientists move ahead in the understanding
             of how the brain influences behavior, perhaps the best




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