Science in Christian Perspective
BASIC ANXIETY AND ADAMIC MOTIVATION
Philip B. Marquart
Professor of Psychology
Wheaton College
"But the wicked are like the troubled sea, when it cannot rest., whose waters
cast up mire and dirt." Isa. 57:20.
"As for me, I shall behold Thy Face in righteousness; I shall be satisfied when
I shall awake with Thy likeness." Ps. 17:15.
Basic
Anxiety is universal in human nature; it lasts a lifetime; and it occurs
in no other except our own. It is to be distinguished from all other forms
of anxiety and fear -- for it forms the roots of all these other fears, the so-called
Manifest Anxieties. Strictly speaking, it is not an anxiety at all, but rather it
is the basis of anxiety, The Manifest Anxieties are definite fear states which the
victims recognize as such, whether they recognize the object of their fear or not.
Manifest Anxieties appear in such conditions as free floating Anxiety, Anxiety tension
state, and Anxiety neurosis. Also the Basic Fears, which will be described later,
are specific fears of a manifest variety. A scriptural description of such manifest
fear is- "the cup of trembling, even the dregs of the cup of My fury." Isa.51:22.
Basic Anxiety is a normal state of restless uneasiness and loneliness universally
present in every human being, all of his life, and peculiar to our species only, but
it is usually not sensed as a form of frank fear or anxiety, It is a gnawing, restless.q irritable, intangible stimulus, which makes us go on and do things in order to
cover up the dissatisfactions above. It is characterized by uncertainty, diffuseness,
and a sense of incompleteness.
The basic requirement of human nature is love (I John 41l9). In Scripture we
are enabled to envision a time when human nature was truly motivated "at the impulse
of Thy love." Sin is not only lawlessness and disobedience; it is also a violation
of love,
Even though the Freudians have initiated and used the term, Basic Anxiety, their
use of it has not been helpful, since each writer has used it in his own varying,
implied definition. Some have even used the term to denote a condition which others
would call free floating Anxiety. Hence it has become necessary to construct our
own definition in keeping with the best correct usage. Shoemaker, a liberal Christian
counselor, says that he believes Basic Anxiety "may be akin to the spark of life
itself, and may have been put within us to keep us from becoming too much like vegetables.... But unless basic anxiety finds some adequate outlet and satisfaction, it
causes us to live lives of "quiet desperation'."1 He says that some people eat and
sloop in excess as an overcompensation for it and some use work and pleasure as a
refuge from it. But none of those substitutes is quite what we want. So life is for
many people a series of attempts to got away from themselves and to resolve their
Basic Anxiety. He says there are only two possible centers for our basic emotion:
ourselves or God, Basal anxiety is given a dictionary definition of "the fear of
being helpless in a potentially hostile universe."2 Horney says that this helplessness is im2licit in basic
anxiety, the result of being in a delemna without being.
1Dr.
Samuel Shoomaircer, How You Can Help Other People
(E.P. Dutton Co., Now
York, 1948) p. 55.
1947)
2P, Lo Harriman, Now Dictionary of Psycholopy (Philosphical Library, New York,
1947)
aware of it.3 She also says that basic anxiety is in everybody, that it is the same
everywhere: a feeling of being small. insignificant, helpless,. deserted, endangered.
The fear itself is often repressed.4
Men of the world have shown an interest in the origin of Basic Anxiety, but
none can agree in their varied suggestions and conjectures. Some say that there is
a phobic element in every successive breath. Others suggest that it arises out of
the trauma of birth, but they fail to explain why animals experience birth without
it, or if they refer to the usual spanking at birth, there are many humans who do
not require spanking in order to induce them in initiate breathing. Others, who
present a religious viewpoint, suggest that man was created with Basic Anxiety. None
of these views is correct, because they do not coincide with the record of the
origin of human nature in Genesis. The real cause of Basic Anxiety is the Fall of
man, whereby he-sinned against God, and has transmitted to us in some way, the sin
nature with its inevitable accumulation of sin acts. Guilt and fear and overcompensatory striving are all involved in its origin and inevitable continuance, Man was
not created with Basic Anxiety, but he acquired it through the original sin. Thus
we see that Basic Anxiety has not only a relationship to the origin of sin in human
nature, but that much of human motivation is involved as well. It is the purpose of
this paper to outline the details of this relationship and to show the only possible
solution of this problem in the Scriptures.
First let us look behind the scenes and see what human nature was like before
the Fall insofar as this is revealed. The basic physiological drives of man were
completely satisfied (hunger, sex, and activity) in a completely desirable way, The
basic personality needs (security, affection, and success) were also so completely
fulfilled through the presence of the Lord God, that man was probably unaware of
these needs as he is at present, Since the Basic Losses, mentioned later, had not
yet been sustained, the Basic Impulses, which arise from them, were not found in
human nature. In other words., neither Ego Recognition nor Ego Satisfaction6 was the
impelling force in human nature. Through the presence of God, man received all the
recognition and satisfaction he needed (See Chart I). Conscience, and its component; function -- the moral judgment -- were intact, as shown by their reaction to
the law laid down in Gen. 2:17. But conscience had not yet been activated by guilt,
and therefore the awareness of it was minimal. Man was motivated by the Love of
God.
Fig. 1 shows the development of the changes in human nature from its primal state to its post-Edenic form. Man sustained two Basic Losses which gave rise to the two Basic Impulses, which are now commonly referred to by the secular psycholoists. The Basic Needs also, now no .longer provided abundantly, become the occasion of human striving. There is also a desperate attempt to substitute one of them for another. The infraction of Love, has brought lovelessness into human nature to such
down into a pattern of conduct arising out of these things# Stimulating him into
activity, it spurs him on to carry out the work of the world and all its pleasures,
as a compensation for his lack. Also the motives and urges (the Bible term is
thirsts) arise out of his Basic Impulses. These thirsts are mentioned in specific
detail in Chart II, but it can be seen that they easily organize themselves into
the three "things that are in the world" mentioned in I John 2-.15,16. Altogether
they comprise the Sin Nature of man, the background upon which overt sin acts are
sure to occur. Their presence is due to the fact that the heart, that inner core of
human nature, has been distorted and rendered wicked. (Jer. 17:9). In the believer,,
these constitute the Old Man or the former self. This part of us continues to constitute a part of us and can never be converted, it must be rendered
inoperative. The
flesh or the lower nature is that portion of the sin nature which is most specifically turned in upon the bodily self in egocentric interest.
Guilt has become constant, but the awareness of guilt is merely relative with it come the various fears of human nature. When Adam had to face God with his
sin, it set up a terror, described in Genesis 3, which was so severe that the only
modern name for it is PANIC, in .capital letters. In fact, the withdrawal of God's
immediate presence was a mercy to prevent man from becoming undone. Even today,
man cannot thus face God and live. At the same time the seven Basic Fears (see
Chart II) were originally activated. All these fears may still be activated under
proper stimulus, but since they arc Manifest Fears they must have a stimulus. Also
following this severe ordeal of PANIC, Basic Anxiety was aroused in human nature
and continues on in its background even into the lives of believers.
We
have
already shown that this so-called Basic Anxiety is really the basis of anxiety and
that it it a motivating force which drives men on to do the things that men do in
the world, unlike
any
other species, Rural electrification, battles of bulges,
circuses, business, inventions, explorations, studies, all arise from this peculiarly
human "stir craze" which comes to us through our Basic Anxiety.
Neither is it possible to be rid of this Basic Anxiety even in the Christian
life. The warning against the frankly manifest forms of anxiety at the end of the
sixth chapter of Matthew is not concerned with Basic Anxiety, but rather with manifest
anxiety for the basic things of life, with which God promises to supply His true
children, we are told to be anxious about nothing (Phil. 4:6) and then the peace
that passes all understanding is promised to us. We may have all of this peace of
mind and heart, but still we retain our Basic Anxiety. It never leaves in this life*
"Perfect love casteth out fear" (I John 4:18). But believers do not yet have perfect
love.
The Basic Anxiety as well as the Sin Nature come forth from the "heart," that
core and center of man's personality. The "heart" in Scripture seldom refers to the
organic pump within the body (as it does in-Ex. 28:29), but refers usually to that
part of personality which was supposed to have a relationship to the bodily organ
(and modern psychosomatics shows that it does have such a relationship). The
heart is not the whole personality, but it represents the whole personality, for it
is that point at which the whole personality converges to a focus. It is the very
essence of personality -- the real you inside, -- in contra-distinction to the various
functions of consciousness and conduct which we usually study as psychology Out
from the heart come all the various activities of our personalities,. Animals do
not have "heart" in this psychological sense and neither do they have Basic
Anxiety.
Animals also have bodily flesh, made of molecules, atoms and cells., but they do not
have the "flesh" in its psychological sense of the lower nature. The reason that
animals cannot have any of these t1hroe characteristics of human nature is that to
have them would require the presence of mental images,, conceptual thinking, reasoning,
insight, and consciousness of self as self -- all of which are entirely absent from
animal consciousness -- as proved by various Scripture passages and by our own
experience with their behavior. These are possible only in that erstwhile image of
God which vie call man.
God's ways are not our ways, and thus the "flesh" which arises with Basic
Anxiety, due to guilt and sin., should by no means become the motivating force of
our Christian lives. As Christians, we are told to seek the things which are
above.
(Col.
3:1) and even to sot the affections on the things above (Col. 3:2). Even
now the Love of God is the specific cure for the manifest anxieties$ and it should
be the motivation for the Christian life. The rich motivation for the work of the
world which is furnished in Basic Anxiety is thus replaced by something better and
oven more abundant. Christian motivation cuts diametrically across all the lines of
both Basic Anxiety and the manifest anxieties. Indeed, it cannot be conformed to
the things of this world because it is a genuine transformations which is not of
this world,
For instance, our fears are given this simple sedative: "I sought the Lord
and He heard me and delivered me from all my fears" (Ps. 34:4). The itch for wealth
is given this anodyne: "let him labour, working with his hands the thing that is
good..." (Eph. 4:28). Self-seeking is given the lethal dose: "deny the self"
(Mark 9:34). The search for pleasure is diluted with a greater love for God
(II Tim. 3:4). Aggression also has its potent soporific in Gal, 5:26, where we
learn that we should not be desirous of vain-glory nor the provoking of others.
In the face of these ideals of behavior, psychology has nothing to offer.
Like human nature itself, it is unable to perform that which is good. Psychology is
able to offer description of the things of Christian human natures provided that it
keep on scriptural grounds. It can also offer certain techniques of evaluating
and manipulating human nature, but it can never give the dynamic of supernatural
change. Only Christ can do that. But it can furnish method and pattern for the
human efforts which partakes therein. Man must, in his heart, choose whom he will
serve (Rom. 61l6') but only Jesus Christ, as Lord of the life, can deliver him from
the way of the flesh (Rom. 7:25).
We shall be delivered from Basic Anxiety, and from the susceptibility to
the Basic Fears, only when we are also delivered from the presence of sin. It is
still normal for people to show fear of nakedness, even though individuals may be
conditioned out of it. But it is present through-out the Christian life, We never
become so Christian that we become nudists. Likewise the fear of death does not
leave
us, but it makes slaves of us. "That through death He might destroy him that
had the power of death And deliver them who, through the fear of death, were
all their lifetime subject to bondage" (Heb. 2:14,15). Only at the resurrection
of the just will we be free from the uneasiness and dissatisfactions of Basic
Anxiety.
In summary, Basic Anxiety is a vague and intangible restlessness universally and
continuously experienced by humans only, as a result of the guilt of the original
sins transmitted to every descendant in Adam's race. It gives rise to those adjustments and maladjustments which are so characteristic of human behavior, which are
scripturally known as "the flesh." Through the Cross, the Lord Jesus has insured
that that dissatisfaction which we call Basic Anxiety will be cured when the body
is redeemed and raised. "I shall be satisfied when I shall awake with Thy likeness"
(Ps. 17:15).