Science
in Christian PerspectiveScience
in Christian Perspective
Book Reviews
JASA Book Reviews for December 1979
Table of Contents
THE HUMAN PUZZLE: PSYCHOLOGICAL RESEARCH &
CHRISTIAN BELIEF, by David 0. Myers. New York: Harper & Row, 1978, 278 pp.,
$5.95
ETHICAL REFLECTIONS by Henry Stob, William B. Eerdmans Publishing
Company, Grand
Rapids, Michigan, 1978, 255 pp. and xii. $6.95.
ETHICS IN SOCIETY AND BEHAVIORAL
RESEARCH, by E. Diener and Richard Crandall, Chicago: U. of Chicago
Press, 1978,
266 pp. $17.00
ON BEING HUMAN: PRINCIPLES OF ETHICS,
by Andrew C. Varga, S. J., New York: Paulist Press, 1978, viii &
151 pp. $2.95.
COLORS OF THE MIND, by Fred R. Skaggs and William L. Trimyer.
Richmond, Virginia:
Skipworth Press, 1978. 179 p.p., $3.95, paperback.
THE EVANGELICAL CHALLENGE, by Morris A. Inch, Philadelphia, Pa:
Westminster Press,
1978, 153 pp., $4.95
HOW TO THINK ABOUT EVOLUTION AND OTHER BIBLE-SCIENCE CONTROVERSIES by L. Duane
Thurman. Downers Grove, Ill., InterVarsity Press. 1978. 144 pp. $3.50 (two
reviews)
THE HUMAN PUZZLE: PSYCHOLOGICAL RESEARCH & CHRISTIAN BELIEF, by David 0. Myers.
New York: Harper & Row, 1978, 278 pp., $5.95
A most auspicious beginning to the series "Christian
Perspectives in Counseling
and the Behavior Sciences," to be published Harper & Row in
association
with The Christian Association for Psychological Studies, comes to us
in the form
of this scholarly work by research Psychologist and author
David G. Myers.
After using the book in an undergraduate psychology seminar, we two reviewers
have pooled our experiences and now join in chorus to praise author, publisher
and sponsor for contributing something new and significant toward the
integration
of psychology and Christian belief.
A telling reflection on Myers' approach, in contrast with that of
most other psychological
integrators with whom we are familiar, is that we both learned psychology from
reading the work. We did so because an essential part of the book consists of
coherent syntheses of current research in several diverse areas of psychology.
Myers' radical openness to the current knowledge explosion in psychology makes
good his prefatory argument that the interaction between psychology
and theology
must work in both directions. Myers the theologically interested Christian and
Myers the professional research psychologist are not dual
personalities, but one
person struggling to find the essential unity underlying both the
discipline and
the faith. We found a willingness to explore areas of apparent tension and some
suggestions for taking a "second look" at traditional interpretations
of Scripture in the light of psychological research. Overall, a view
was reflected
of both theology and psychology as human activities subject to the distortions
and biases to which both Scripture and psychological research reveal that man
is susceptible.
In this review we can only suggest the richness and depth of
scholarship we found
in the book. We learned early that Myers is skeptical of all kinds of
dichotomies:
mind/brain, soul/body, faith/reason, etc. One chapter synthesizes a vast body of research in the field of bio-psychology pointing to an intimate,
complex interrelationship between brain states and man's behavior and
mental life.
The following chapter suggests many ways in which the holistic image
of man conveyed
by current psychology is essentially the image of man in the Bible.
We sometimes
encountered startling conclusions in Myers' "second looks"
at traditional
views of Scripture concerning the resurrection of the body, the
nature of faith,
and the efficacy of prayer. Although not necessarily persuaded to adopt all of
these perspectives, we were continually challenged and impressed with
the author's
intellectual fairness. His copious notes at the end of each chapter also helped
us to follow through on points which challenged us. There is grist aplenty for
the mills of both psychological and theological scholars.
But equally so, the book should be helpful for Myers' "other
audience,"
undergraduate psychology students. We found the book useful in
breaking down the
persistent dichotomy in our experience between intellectual activity
and Christian
commitment. One of us found help in overcoming a paralysis of faith occasioned
by intellectual challenges to our faith. We can hardly think of a better reason
for recommending the book for advanced undergraduate psychology classes.
Reviewed by Dennis R. Ridley and Susan M. Grippo. Department of
Psychology, Houghton
College, Houghton, New York 14744
ETHICAL REFLECTIONS by Henry Stob, William B. Eerdmans Publishing
Company, Grand
Rapids, Michigan, 1978, 255 pp. and xii. $6.95.
Stob's essays make a compelling case for an ethic of principle. His arguments
advance rigorously from one point to the next, carefully bolstering
the position
presented. The author is a Calvinist scholar, rooted in the best moral thought
of the medieval and reformation periods of Christian history. As a consequence,
the book's strength is its
clear, almost painfully precise presentation of principles.
However, moral principles are not works of art to be admired for
their proportions,
nor even their depth of insight. Human beings test them in their daily lives,
struggling to know and to do what is right and good while avoiding
what is evil.
The author believes solid ethical principles should permit men and
women of conscience
to live the good life. For that reason, it is surprising that less
than one-third
of the book applies those carefully hewn principles to the problems of society.
The reviewer found that portion of the book to be the weakest and,
hence, believes
the principles are less polished than they first appear to be.
For example, Calvin, according to Stob did not "absolutely proscribe"
revolution. However, he did teach that "private persons may
never revolt."
Stob endorses Calvin's solution that "representative
functionaries or subordinate
officials" are to protect the people from the license of
tyrants. Contemporary
crises in Uganda, South Africa, and Iran testify to the inadequacy of
such a thesis,
even though it is the sort of principle civilized people would want
to be true.
It may well be, as Stob states, "that everybody holds his possessions by
a dispensation of God." However, if God is the one who despenses property,
one must seriously ponder why those with whom God has been so
generous have been
so penurious with the abundance so graciously received. Even more perplexing is
the bloody way in which God has taken wealth from the Indian, the Inca, and the
Jew and confided it to others. Those who have much are too often
ready to believe
what those who have nothing find absurd. After all, our God
"executeth judgment
for the oppressed; giveth food to the hungry." (Ps. 146: 7).
Finally the author's treatment of abortion is to be noted because
here he softens
priniciples by applying them to selected situations. Liberals will
criticize him
for not going nearly far enough; conservatives will fault him for
endorsing abortion
in any way. However, what is striking is that the absolute principles
which governed
his treatment of both private property and revolution are here
abandoned in favor
of a sliding scale.
Reality cannot always be made to fit into even the most carefully
reasoned moral
synthesis. The major weakness of this book is the author's failure to
test theory
with fact. The failure is more serious in that the author stated that a moral
principle must "face the static structures of the cosmos and
describe them,
and it must face the flowing life at the surface of existence and prescribe for
it... A principle which fails in either one of these functions is. .
.a pseudoprinciple."
The judgment is admittedly harsh and softened only by the fact that the author
himself had the insight to make it.
Finally, a non-Reformed Christian hesitates to make this sort of criticism but
must nonetheless. Stob's ethic too often ignores the Word of God for
human insight.
Those insights lack the cold pragmatism of the secular mind without challenging
human mediocrity with the written and incarnate Word of God.
Reviewed by William J. Sullivan, S. rD., Associate Professor,
Religious Studies,
St. John Fisher College, Rochester, New York 14618
ETHICS IN SOCIETY AND BEHAVIORAL
RESEARCH, by E. Diener and Richard Crandall, Chicago: U. of Chicago
Press, 1978,
266 pp. $17.00
Diener is Assistant Professor of Psychology, University of Illinois, Champaign
and Crandall is Associate Professor, Institute of Behavioral
Research, Texas Christian
University.
Ethical issues in behavioral and social science research have become
of increasing
concern to the community, but especially to the sensitive scientist,
As more knowledge
about life is obtained, the methods of gaining further information impinge more
intimately on the personal lives of our populations and thus get
involved in ethics.
Biological, psychological, and social sciences reach into the family
and/or personality
of the individual in intimate and selfrevealing ways.
It behooves each researcher to investigate the effects of his study
on the personhood
of those being studied. Hidden effects created in the ones experimented on may
become unintended disturbing factors involving ethics. Diener and Crandall have
done an exceptional job of reviewing the ethics of research,
including the obvious
as well as the less obvious factors. Many cases of research are cited
which give
direct and practical reference to the matter under consideration.
The book is divided into five section: I. Ethical Treatment of
Participants; II.
Ethics Related to Non Laboratory Approaches; III. Professional
Issues; IV. Science
and Society; and V. Ethical Suggestions.
The book is an excellent introduction and its applications cover the
whole scientific
areas of research though written by psychologists. The authors offer guidelines
which allow the researcher to extrapolate the effects of his study rather than
offering rigid and solely moralistic rules of conduct. This approach allows the
scientist more flexibility, but also places more responsibility directly on the
researcher.
The area of deception in research serves as an example. On pages
87-88, the authors
discuss the effect of deception on the researchers themselves, an
effect not often
considered. Some effects are: seeing people as objects to be manipulated, guilt
feelings about misrepresenting themselves and the materials, the
tendency to view
the research as a game, etc.
Protection of subjects should be of great ethical concern to all researchers.
This topic is presented thoroughly and well, with attention paid to the hidden
effects and the debriefing of the subjects after an experiment.
Informed consent is also a factor in ethical research. The hue and cry against
manipulation, and the answer that deception is necessary for a study
somehow has
to be balanced. This matter with all of its ramifications, is discussed in the
differing parameters of research. The final answers to specific
research methodology
may have to be left to a panel of expert peers who could render judgment as to
the ethical usefulness and reliability of the study.
An interesting addition to the book are the appendices which give the codes of
ethics of the American Anthropological Association, the American Psychological
Association, and the American Sociological Association.
Although the price of this relatively short book seems high, its
value as a reference
book cannot be underestimated. Anyone doing research in social and behavioral areas would appreciate a copy for reference and as a guide
to responsible
ethical research.
Obviously, such a book does not cover any distinctively Christian applications.
Is the Christian researcher guided by a different set of ethical
principles-perhaps
more specific? If so, we may need another book or addition to this
book for further
clarification. The primary difference may be the presuppositions on which the
ethical principles are based and not the principles themselves.
Reviewed by Stanley F. Lindquist, Ph.D., Professor of Psychology,
California State
University, Fresno, and President, Link Care Foundation.
ON BEING HUMAN: PRINCIPLES OF ETHICS,
by Andrew C. Varga, S. J., New York: Paulist Press, 1978, viii &
151 pp. $2.95.
Varga's work blows a refreshing breeze into the sultry air of
relativistic pluralism,
mindless determinism, and behaviorism extant in considerable portions
of our contemporary
ethical theoretic atmosphere. He writes not only for students but for
the educated
general reader as well, and does not leave his readers without guidance in the
structuring of an ethical system. Accept or reject the principles by weighing
the arguments pro and con, he urges. But he leaves no one wondering about the
foundations of morality. For him, they are natural law foundations residing in
human nature. "The main objective of the book is to show that morality is
based on human nature." (p.viii)
The Fordham professor sacrifices but little as he takes the reader
through concise
discussions of principal themes including meanings of
"good," the notion
of rights, the nature of tree will, etc. In his search among the major ethical
systems from the times of Plato to our own times he examines
"the different
criteria or norms" applied to the question, "What is the perfection
of man?" Apparently, for Varga, the search itself is an ethical
matter.
It is our personal duty to search rationally for that factor in an action
that makes it good or bad, and to establish our own well reasoned
norm of morality.
We can be helped in this task, but ultimately it is a personal
rational judgment
for which we bear the responsibility as we have to be intellectually honest in
this search. (p. 31)
Thus he leads the reader into the longest chapter in his book, a
cursory but nevertheless
significant historical and evaluative overview of major positions. If this were
the whole of the book it would justify the price of this paperback, especially
for those who have read little or no ethical theory. Varga claims to
find a common
thread running through the fabric of various theories-the promotion
of human well-being.
"Morality, then, seems to mean that man ought to be what he is by reason
of his nature." (p. 79)
His theory of natural law morality is spun out without dodging basic concerns
about changes in human nature, about changes among human relations, about the
relation of means to ends, about rights and truth-telling, and other
issues central
to a responsibly stated position. Natural law precedes any positive
law, and our
knowledge of natural law depends on our ability to know our own
changing natures
in the light of the basic unchanging characteristics we have as rational, free,
and responsible beings. (pp. 110, 111)
For all its strengths, Varga's book seems weaker than it would be if
he had more
clearly marked off his position from natural law advocacy as found in
some forms
of Utilitarianism, Marxism, and Social Darwinism. He leaves this
reviewer wondering
whether or not he wishes to couch his position in a theologically
neutral humanism.
It seems that he might wish to do so because of the omission of any reference
to biblical passages that set forth human nature as containing
certain moral deficiency
resulting from the fall. And in the concluding chapters as he
discusses the role
of conscience, he omits any reference to the possibibility that moral judgment
made out of conscience might not promote human well-being as it is understood
biblically. Paul's letter to the Romans (2:12-16) indicates that the
requirements
of God's law "written on their hearts" may have a consciencebearing
witness but that human thoughts may either accuse or excuse one from
God's law.
Nevertheless, Varga's book is worth the money and the time it would
take to read
it carefully. The bibliography increases its value.
Reviewed by William J. Kinnaman, Associate Professor of Philosophy,
Rhode Island
Junior College, Warwick, Rhode Island 02886
COLORS OF THE MIND, by Fred R. Skaggs and William L. Trimyer.
Richmond, Virginia:
Skipworth Press, 1978. 179 p.p., $3.95, paperback.
Colors of the mind are emotions. A variety of emotions are displayed throughout
this book for the viewing of the reader. Drs. Skaggs and Trimyer,
Baptist pastors,
intend the book as a devotional resource for ministers and lay
persons. They say
that in their "devotional lives they have often found
refreshment for (their)
spiritual and emotional needs through reading what others have experienced and
shared through writing." Through sharing some of their personal
experiences,
Skaggs and Trimyer seek to become "transparent selves" in the manner
of Sidney Jourard (The Healthy Personality, 1971) who wrote, "When a man
does not acknowledge to himself who, what, and how he is, he is out
of touch with
reality and he will sicken... And it seems to be another fact that no man can
come to know himself except as an outcome of disclosing himself to
another person."
This quote from Jourard seems to embody the authors' two main assumptions-that
all emotions are valid and that emotions are best handled by
recognizing and expressing
them. These assumptions trouble me.
First, are all emotions valid? The authors seek to legitimize, sometimes even
illogically, the open expression of all emotions. For example, in
Trimyer's treatment
of anxiety he writes, "Jesus said, 'Take no anxious thought."Yet, in
the next paragraph Trinlyer says, "There's nothing wrong in
feeling anxious;
we must own our feeling!" To experience anxiety is certainly
human. But recognizing
the universal existence of anxiety does not mean there is nothing
wrong with feeling
anxious especially in light of the biblical directives to exercise faith in God
as an alternative to anxiety (Mark 4:40; Mark 5:36 b; Phil. 4:6-7).
Second, is self-disclosure the best way to handle anxiety? Apparently
the authors
think so. This is conveyed both by their choice of counseling
excerpts (in which
they rely on the nondirective listening of humanistic psychologist,
Carl Rogers)
and by the structure of the book. The authors discuss one emotion per chapter.
Skaggs begins each chapter by relating a personal experience
involving the emotion,
spiced occasionally with "inspirational" quotes and sermonettes. Trimyer
relates a similarly formatted experience. Then, the authors give a prayer that
someone feeling the emotion might pray. The one who prays generally expresses
the emotion openly to God and recognizes that God is with him or her, even in
the midst of emotional turmoil. Sometimes, God is asked to help rectify the situation
leading to the emotion. The authors conclude each chapter with two or
three quotations
in which a biblical author expresses the emotion.
There are at least two dangers to this approach to emotion
management. The first
danger is that when selfdisclosure to God, to others, and to ourselves is our
primary focus, the real healing power of God may not be invoked. The
second danger
is that viewing awareness and expression as the ways to handle
emotion may hinder
the use of cognitive and behavioral emotion management methods which
are consistent
with Scripture. Emotional self-disclosure is important, but it is not
everything.
Reviewed by Everett L. Worthington, Jr., Assistant Professor of
Psychology, Virgianta
Commonwealth University, Richmond, Virginia
23284
THE EVANGELICAL CHALLENGE, by Morris A. Inch, Philadelphia, Pa:
Westminster Press,
1978, 153 pp., $4.95
In the Preface and first chapter of his book, Inch tries to lay out some of the
scope of his subject and some historical background of the term
"evangelical."
Using Karl Barth's definition, he states that the Reformation was an
"evangelical
event" from which the contemporary evangelical traces his roots.
In addition
the modern movement is a direct reaction to the influences of the Enlightment,
but a different reaction from that of the fundamentalist (one who
believes "that
in a particular period in the past the full revelation of truth was
completed")
or the liberal (one who "closed the book on seventeen centuries
of conviction.
. . and then attempted to make peace with the contemporary era").
In a chapter on the theological definition of "evangelical"
Inch stresses
the necessity for adhering to orthodox Christian positions on key doctrines (as
summarized for him by the Apostles' Creed) in order to be considered a member
of the evangelical circle. These orthodox beliefs must be
supplemented by a view
of the Scriptures as infallible and normative for living, and by a burden for
evangelism and missions. Finally, the modern evangelical has a
concern for regenerative
social action, action always preceded by learned understanding and conditioned
by expected limited results.
Each chapter conveniently concludes with a summary listing the points covered
in it. Each paragraph of the typical summary is numbered, and is a
concise statement
of what the theses of the chapter have been. Such clarity, however,
is not always
true of the chapters themselves. Especially the opening theological
chapters seem
to be rhapsodies on evangelical doctrines rather than documentaries
on the validity
of his contention that "evangelical" and
"orthodox" are synonomous.
The reader is left with the uneasy feeling that he has seen the
writer's personal
beliefs but not advanced his own understanding of the modern
evangelical movement.
This feeling is further intensified by a look at the scholarship
which underlies
the book. Most of the material seems to be drawn from histories
rather than from
primary sources written by those who would be called evangelicals. The notable
exceptions are the quotations from such men as Carl Henry and Kenneth Kantzer
and the long discussion of Senator Mark Hatfield's political position. But the
conspicuous absence of Francis Schaeffer and others in InterVarsity,
Campus Crusade,
and Youth for Christ movements seem to indicate a lack of investigation of the
evangelical himself and a greater concentration on what others say
about him.
Finally, the first chapter's opening promise of an increased understanding of
the historical background of the movement is limited to a sprinkling
of allusions
to the fundamental/liberal controversy. There is no further elaboration on the
Enlightenment's influence or on actual roots of evangelical beliefs.
In short, the book is more of a composite than an original study, more of the
author's personal confession of faith than a piece of scholarship.
Reviewed by Carol L. Veldman Rudie, Logos Book Store, CO-Manager, 1005 Walnut
Street, Elmira, New York 14901
HOW TO THINK ABOUT EVOLUTION AND OTHER BIBLE-SCIENCE CONTROVERSIES by L. Duane Thurman. Downers Grove, Ill., InterVarsity Press. 1978. 144 pp. $3.50
(two reviews)
This is a paperback written by a botanist on a difficult subject. The
famous botanist
Stebbins has also written books dealing with evolution, so from this point of
view Thurman is in good company. There are so many books in this area that one
wonders why another one is needed. This book is different, however, because one
is continually admonished to read, get the facts and then make a judgment. Some
quotes illustrate this: "I make no firm choice of any of the
popular models
for origins;" "It is good religious practice but poor
scientific method,
to insist upon only one alternative;" quoting Dr. J.D. Thomas, "Any
faith that constantly fears its destruction by new discoveries-is not
satisfactory
because it can be overthrown by mere enlightenment;"
"Christian Theism
does not stand or fall on whether one can prove that the Bible is right about
origins.''
Interesting quotes here and there in the book also illustrate the dogmatism of
both scientists and religious folk. There are also quotes showing that many in
these categories are not dogmatic but understand our lack of knowledge.
A few points of contention: on page 95 it is stated that new characteristics do
not appear in hybridization, but my studies have shown that new ones do appear,
probably due to the formation of new enzymes in the recombinants. On page 103,
the implication is made that there are no fossils in the Precambrian, but bacteria
and algae are certainly found there. Transitional forms are not
there, it is true.
On page 133 it is stated that those who believe in macroevolution have faith in
natural laws but lack faith in God. This to me is an oversimplification of the
problem. There are atheists who hold to law but deny God; there are
some Theists
who hold to law but who believe in a God who can exercise Divine
Providence should
He so choose; then there are Deists who welcome the workings of God's laws but
who deny special interventions. It is said that Deists have no personal God but
this is erroneous because at least some Deists pray to a personal God
for forgiveness
of sins and also thank God for the wonderful work of creation. This
type of Deism
is certainly more satisfying to a scientist than is Theism.
Just what does Dr. Thurman believe? Not everything is clear on this point, but
I gather that he is definitely a Theist, that he holds an open mind
on many scientific
subjects, that he sees a difference between what the Bible says and
what clergymen
say it says, and lastly that he believes in microevolution but he has
great reservations
about macroevolution.
I do believe that the book is worth reading and I recommend it to our
readers.
Reviewed by Irving W. Knobloch, Department of Botany and Plant
Pathology, Michigan
State University, East Lansing, Michigan.
Each generation of students reads differing viewpoints on the
relation of science
to the Scriptures. This book does not tell a student what he should believe but
rather gives him methods of evaluating the ideas he encounters. One
chapter deals
with the analytic approach, how to define the
problem and the terms and recognize assumptions. Another treats science and its
methods, including logic and faith in science and the limits of science.
The book begins with a comprehensive review of the renewed controversy that has
occurred because pressure groups have convinced some states to teach creation
as well as evolution or at least include creation in textbooks. A comparison is
made with former controversies, such as the Scopes trial, and an
analysis of the
responses of the scientific community is given.
The author, L. Duane Thurman, had his graduate work at Berkeley and teaches at
Oral Roberts University. He treats microevolution as the type which is factual
and considers macroevolution as theoretical. Sections are devoted to the origin
of the universe, origin of life, and origin of groups above the species level.
Interpretation of fossil evidence by both creationists and
evolutionists is presented.
The author has read widely to give the reader insights into why people differ
in their beliefs regarding origins.
The concluding chapters on "Creation" and "Your
Approach to Controversy"
not only show a student what has been believed about such topics as the age of
the earth but also give guidelines for dealing with Bible-Science conflicts. In
conclusion the author writes, "We should listen to others, Christian and
non-Christian alike. We should be wary of those who make one theory the test of
whether one is truly a biblical Christian. It is important to know
how to discuss
the creation-evolution issue intelligently, but it is not the most
important issue
in a Christian's life."
Reviewed by Russell L. Miner, Department of Biology, Wheaton College, Wheaton,
Illinois 60/87