Science in Christian Perspective
Behavioral Psychology in Christian Perspective
RONALD L. KOTESKEY
Department of Psychology
Asbury College,
Wilmore, Kentucky 40390
From: JASA 24 (December 1972): 144-147
The philosophical assumptions made by behavioral psychology as a science and the application of behavioral psychology in behavior modification are examined, it is concluded that behavioral psychology and Christianity are complementary rather than conflicting when viewed in the proper perspective.
Behavioral psychology, which is the modern counterpart of Watson's behaviorism,
is described by such terms as objective, experimental, scientific, laboratory,
and operational. The impact of behaviorism on modern American
psychology has been
great; in fact most introductory psychology textbooks define psychology as the
science of behavior. Behavioral psychology is viewed by many, both
within psychology
and within the church, as being incompatible with Christianity because of its
philosophical assumptions, and competitive with Christianity in
applying its knowledge
in behavior modification.
There are many approaches to the study of man, such as through
religion, literature,
history, sociology, anthropology, biology, chemistry, and physics, as well as
psychology; and each, by itself, represents an incomplete study of
man. Some have
proposed a redefinition of psychology so that it will not he hound only to the
investigation of behavior using only the scientific method. The
general position
taken here is that it is not necessary to redefine these approaches
to the study
of man (which complement each other); and if we attempt to redefine
each of them
to he a complete study of man in itself, the potential contributions
to the understanding
of man made by each of them will be lessened. Each approach, in emphasizing one
aspect of man, has the greatest potential for making contributions in
that particular
area, although there is always the danger that people working in a given area
will overemphasize its relative importance. Specifically, the thesis
of this paper
is that Christianity and behavioral psychology are not conflicting, but rather
that they are complementary, and that the reason they are so often seen as being in
conflict is that
there is a misunderstanding of the basic assumptions and aims of
behavioral psychology.
This misunderstanding is common to both those who call themselves
behavioral psychologists
and those who call themselves Christians.
The Philosophical Level
Any system must begin with a set of philosophical presuppositions
although these
are not often stated explicitly. Kaufman (1968), however, lists the following
basic assumptions: (a) The universe is uniform and permanent, (b) the world can
be known, (c) the universe is determined, and (d) events do not occur without
being caused. The behavioral psychologist builds his structure of
laws of behavior
with these assumptions as a foundation, and thus, his system of
knowledge is only
as correct and complete as his initial set of assumptions. That is, if any of
these assumptions are incorrect or incomplete, so is the behavioral
psychologist's
system.
The Universe
Since the basis of all science is observation, the term "universe" or
"world" in the above set of assumptions is generally taken
to mean the
physical universe which can he known through the senses. Any concept which does
not have some observable components is a scientifically meaningless
concept because
it cannot be investigated by means of the scientific method. If the scientist
further assumes that there is nothing more than the material world which he can
know through
his senses, this assumption is in conflict with those made by
Christianity which
assumes a spiritual as well as material dimension. The scientist
should remember
that this further assumption, although parsimonious, is not a
necessary assumption
for him to make in order for him to pursue knowledge through the
scientific method.
He should also he aware that his conflict with Christianity is between what he
and the Christians assume, and not between Christianity and anything
that he has
proven by the scientific method.
Since the Christian assumes a spiritual dimension to life, as well as
a physical
dimension, he may view the causes of behavior as represented in Figure 1. Some
causes of behavior have already been discovered, such as various
"laws"
of learning, the behavioral effects of some drugs, and the effect of
certain types
of damage to the nervous system.
The potentially accessible causes of behavior include those which are
in principle
discoverable by the scientific method; that is, they have some
publicly observable
or potentially publicly observable components. Since all science
starts with the
observations of the scientist and these causes have observable components, it
is a matter of time and experimentation until they are discovered to
have an effect
on behavior. For example, these might include such things as certain types of
radiation influencing behavior or some as yet unknown childhood
experience determining
adult behavior.
There may also he causes of behavior which are in principle not accessible to
the scientific method and these would include such things as spiritual forces.
Since we are unable to manipulate these spiritual forces at will, we
cannot conduct
carefully controlled experiments with spiritual forces as independent variables
to see what their effect on behavior is. Since spiritual forces do
not have observable
components, they cannot he investigated directly; however, one may be able to
investigate some of these indirectly, such as through changes that take place
in an individual's personality profile following certain spiritual experiences
if an adequate operational definition of the spiritual experiences
can be made.
Thus, the task for behavioral psychology as a science lies in
increasing the number
of known causes of behavior by conducting experiments involving the potentially
accessible causes. In a Christian perspective, behavioral psychology
is, of necessity,
an incomplete
Christianity and behavioral psychology are not conflicting, but rather are complementary.
study since some causes of behavior are beyond study by means of the scientific
method.
Determinism
The assumption of determinism, although an ancient problem, is one
currently generating
much interest. It generates much uneasiness when applied to human
behavior because
it implies that men behave like robots, having no spontaneity, creativity, or
choice. Skinner (1948) in his utopian novel, Walden Two, makes this one of the
basic assumptions of the hook, and he has now written a whole book,
Beyond Freedom
and Dignity, (Skinner, 1971) dealing explicitly with these assumptions. He has
stated that he regards himself simply as an organism responding to
its environment.
His behavior bears this out; he has a clock on his office wall which
starts whenever
he turns on his desk lamp, and whenever it has run twelve hours, he
plots a point
on his cumulative response curve (Evans, 1968). He can then look at
his cumulative
response curve of number of pages written during each twelve hour
period and see
what his rate of responding has been over any period of time, thus determining
whether or not his environment has been efficient in producing his
verbal behavior.
Since the concept of freedom is at the very center of the democratic
form of government,
if scientific behavioral control is a threat to the concepts of free choice and
free will, then the behavioral scientists should discuss the
implications of their
work as Andrews and Karlins (1971) point out. Does an election simply mean that
the person elected had the most effective means of behavioral control
at the time
of the election? Can the imprisonment of criminals be called justice?
Even though
the determinist might concede that punishment might be used to change behavior,
although it is quite inefficient if used alone, it certainly could
not he called
justice. Since the individual's behavior is completely determined, he
is not responsible
for his actions and should not he punished for them. If human freedom
is a myth,
we cannot even talk about responsibility or justice on the human
level and certainly
not on the divine level (Hammes, 1971). The concept of "divine
justice"
becomes one of God dispensing eternal punishment to someone for something for
which he was not responsible.
Sanford and Wriglstsman (1970) emphasize that the behavioral scientist must be
aware that he has adopted determinism only as a working strategy, regardless of
his own personal philosophical convictions. The behavioral scientist acts as if
man's world and his behavior were completely determined and as if he is capable
of discovering these natural laws so that everything, including human behavior,
is completely predictable. He must realize that there is no way he can know on
the basis of scientific evidence whether man is free or determined,
so he adopts
as a working strategy, but not as a final truth, the principle of determinism.
As long as the behavioral scientist maintains this position, he is
not in conflict
with Christiaoty; the conflict begins when he stops viewing this assump
tion as a working assumption and starts believing it as a final truth.
The scientist should be aware that his conflict with Christianity is between what he and the Christian assume, and not between Christianity and anything that he has proven by the scientific method.
If all of the above assumptions are viewed as philosophy of life or
some statement
of absolute truth, there would be some conflict between Christianity and modern
behavioral psychology. Some behavioral psychologists take the above assumptions
quite seriously; however, Marx and Hillix (1963) conclude that the metaphysical
behaviorism of J. B. Watson has all but disappeared, while the
behavioristic methodology
has remained as behaviorism's lasting contribution. The assumptions above must
be viewed as the scientist's "articles of faith," not
implying any mysterious
system of beliefs, but simply as unproven, initial assumptions taken
at face value
which are necessary in the pursuit of factual knowledge. These
necessary scientific
assumptions must he recognized as only working assumptions with the resulting
body of knowledge only as correct and complete as the initial set of
assumptions
on which it is based.
The Applied Level
While behavioral psychology is involved as a science in discovering
more and more
causes of behavior, it is being increasingly applied in behavior modification.
The many types of behavior therapies which have grown so much in popularity in
the last few years are direct applications of behavioral principles discovered
in the psychological laboratory. The Christian often views these with
some suspicion
because they are seen as modifying the individual's behavior without
doing anything
about the underlying spiritual problem, so that the individual no longer feels
a need to do anything about the spiritual problem.
Although man is a whole, those interested in helping him have
specialized in treating
one aspect of him, just as the various disciplines have specialized in studying
one aspect of him. In its application, behavioral psychology must work with at
least Christianity and medicine to attempt to treat the whole person.
The primary
task of Christianity is to treat spiritual problems, the primary task
of medicine
is to treat physical problems, and the primary task of psychology is to treat
behavioral problems. Any treatment to he complete should include treatment in
all areas because, although a problem may arise in only one area, as time goes
on it is likely to involve other areas. If only one area is treated,
the probability
of a lasting cure is decreased because the problem in the other areas tends to
recreate the original problem or one related to it.
For instance, if a person makes inappropriate internal responses to conflict or
stress, an ulcer may develop. If a medical doctor treats only the ulcer, it is
likely to heal, but unless the person learns to handle conflict or is removed
from the stressful situation, the ulcer is likely to soon recur. On the other
hand, physical problems may lead to behavioral problems as in the
organic psychoses or the taking of psychoactive drugs which alter
states of consciousness
and can bring about abnormal behavior. Of course, it is well known
that physical
problems often lead to spiritual ones, so whenever a member of a congregation
becomes ill, the minister calls on him, realizing that in time the person with
a physical problem is likely to have a spiritual one as well.
Behavioral problems may lead to spiritual problems, as in the instance of the
individual who has a phobia which may simply be a conditioned fear
response. When
he receives spiritual help without extinguishing the conditioned fear response
and finds that he still has the phobia, he begins to feel guilty
because lie believes
that as a Christian he should not be afraid. Thus, he begins to doubt the power
of Christianity when his problem is not a spiritual one at all, but a
behavioral
one of making the wrong conditioned response. Spiritual problems, on the other
hand, may lead to behavioral problems, as is well known in the case
of guilt being
found in the etiology of so many neurotic and functional psychotic reactions.
This fact may also help to account for some of the difficulties in
the treatment
of the mentally ill. It is a well documented fact that most psychologists and
psychiatrists have difficulty in bringing about lasting cure rates
above the spontaneous
remission rate, and in the framework of this paper one would say that
it is because
they attempt to treat the behavioral problems but ignore the
spiritual ones.
Some Christians believe that a spiritual experience should automatically solve
all behavioral problems, but this is not the case. Since a spiritual experience
is not expected to correct all physical problems, such as diabetes or
broken bones,
there is no reason to expect that all learned inappropriate responses
will suddenly
be changed. Sometimes physical healing does take place with spiritual healing,
but this is the exception rather than the rule, and the same is true
of the solution
of behavioral problems. A person given only spiritual help, and no
help in breaking
old habits or solving the other behavioral problems lie has, is likely to soon
he in need of spiritual help again.
The specific task of the behavioral psychologist then is to treat the
behavioral
problems although, of course, the adequately trained Christian
behavioral psychologist
is likely to deal with spiritual problems as well. The Christian psychiatrist
with his training in medicine, specializing in the treatment of the
mentally ill,
may deal with all three areas himself. The behavioral psychologist may use any
means available to treat the behavioral problems, although since he is putting
the emphasis on changing behavior, he is more likely to use the
behavior therapies
than those therapies which rely more on catharsis.
The primary task of Christianity is to treat spiritual problems, the primary task of medicine is to treat physical problems, and the primary task of psychology is to treat behavioral problems. Any treatment to be complete should include all areas.
Conclusion
Behavioral psychology does not conflict with Christianity at the philosophical
level as long as it is kept in mind that its assumptions are a set of working
assumptions necessary for the pursuit of knowledge by the scientific
method. Also,
in the applied area it complements Christianity in that it enables
the whole person
to be treated more adequately by receiving behavioral help along with spiritual
help.
REFERENCES
Andrews, L .M., & Karlins, M. Requiem for democracy? New
York: Holt, Rinehart and Winston, 1971.
Evans, B. I. B. F. Skinner: The man and his ideas. New York: Dutton, 1968.
Hammes, J. A. Humanistic psychology: A Christian interpretation. New York: Grime & Stratton, 1971.
Kanfmann, H. Introduction to the study of human behavior.
Philadelphia: Saunders, 1968.
Marx, M. H., & Hills, W .Systems and theories of psychology.
New York: McGraw-Hill, 1963.
Sanford, F. H., & Wrightsman, L. S. Psychology: A Scientific
study of man. Belmont, Calif.: Brooks/Cole, 1970.
Skinner, B. F. Walden two. New York: Macmillan, 1948.
Skinner, B. F. Beyond freedom and dignity. New York: Knopf, 1971.