Science in Christian Perspective
The Psychologist-Christian
H. NEWTON MALONY
Graduate School of Psychology
Fuller Theological Seminary Pasadena, California
From: JASA 24 (December 1972): 135-144.
Very few writers have concerned themselves with the relationships between the profession of psychology and the Christian faith. After preliminary discussions on the nature of psychology and of Christianity, the relevance of being a Psychologist-Christian is considered. Five areas of integration between profession and faith are presented. The psychologist can express his faith intra-personally, professionally or scientifically, experimentally, theoretically or inter-professionally. Illustrations of these various types of integration are reported. A final critique evaluates the validity of this model and suggests that in the last analysis, Psychologist-Christians are those who claim the designation. Behavioral indices of faith may inevitably fail to identify such persons.
What relevance does being Christian have for one's daily work? This
question has
been considered for a number of jobs and professions. Among them are medicine
(Stephens and Long, 1960), business (Johnson, 1964), education (LeFevre, 1958
and Palikan, 1965), science (Barbour, 1963), farming (Wentz, 1967), real estate
(Wentz, 1967) and architecture (Wentz, 1967). Others have considered
the relationship
of faith to the practice of counseling (e.g., Roberts, 1950; Hoffman, 1960; and
Mowrer, 1961) and psychiatry (Knight, 1964). Little has been written
about psychology.
This essay intends to remedy this situation by considering the relevance that
being Christian has for the daily work of the psychologist.
Who are the Psychologists?
Psychology is comparatively new. Although Melanchthnn coined the term
"psychology"
in the early 1S00's (La Pninte, 1970), it was not recognized as a
discipline separate
from philosophy until the late 1800's. Wilhelm Wundt established the
first psychological
laboratory in 1879 at the University of Leipzig. By the end of the next decade
James MeKeen Cattell had been appointed the first Professor of
Psychology in America
and Joseph Jastrow had been awarded this country's first Ph.D. degree
in Psychology.
Before the turn of the century William James had written his popular Principles
of Psychology (1890), the American Psychological Association (APA)
had been organized,
and the first psychological clinic had been opened.
Psychology has grown rapidly. The APA began with 31 persons. It now
includes over
25,000 members. The National Science Foundation reported in 1968 that
approximately
one in twelve scientists was a psychologist. Many students aspire to careers in
psychology as
is evident by the more than 2000 doctoral and 5000 masters degrees in
psychology
awarded each year (APA, 1970).
There have been numerous attempts to define psychology. One widely agreed upon
definition is that psychology is that " . ...scholarly discipline,
scientific field, and . . . professional activity which studies
animal and human
behavior" (APA, 1970, p. 3). Behavior is defined as the
physiological reactions,
the feelings, the thoughts, the words and the actions of people and
animals. Normal,
abnormal, individual and interpersonal behaviors are of interest to
psychologists.
Psychology has become a scholary discipline in that the principles of behavior
are a major field of study in colleges and universities. Psychology has become
a science in that it utilizes research methods to investigate
behavior and draws
conclusions on the basis of empirical results. Psychology has become
a profession
in that it applies its knowledge of behavior in efforts to resolve individual
and social problems.
Clark (1957) notes some of the procedures psychologists have used to
study behavior
since the turn of the century.
These years have seen both complete reliance on introspection and the complete abandonment of it; a rejection of thinking as a proper part of psychology, and the claim that it is critical to understanding behavior; a complete faith in tests and other objective measures, and a swing away from all measurement; a bandwagon for the conditioned reflex and a strong plea for putting purpose back into the animal; a stress on the use of large Ns (numbers), and a strong swing to studies of small group behavior; a strong antipathy to the idea of the unconscious, and development of projective tests, hypnosis, and other depth analytic methods; a one-time preference for laboratory work has shifted as psychologists now predict presidential elections and run daily columns on child development, obtain information on racial and religious differences, and conduct action research (p. 20).
The diversity has been and still is tremendous.
However, modern psychology is unified in that it possesses a vast literature on
individual and social behaviors, a broad understanding of human
development from
infancy to old age; many techniques for working with individuals and
groups; much
new knowledge about physiological functioning; refined mathematical
and statistical
techniques and numerous methods for applying its knowledge to industry, society
and education (Clark, 1957).
While all psychologists obtain the MA or PhD degree, they have varied interests
and skills and they work in many different types of locations. They
can be found
in schools, colleges and universities, clinics and hospitals, governmental and
welfare agencies, industry and business and in the public health service. Some
are even self employed.
The wide variety of psychologists can be seen in the thirty-one
divisions of APA.
Among them are the divisions of clinical, counseling, experimental,
educational,
school, industrial, social, engineering, and physiological psychology.
The largest single group of psychologists are known as clinical psychologists.
They comprise 29% of the total membership of the APA. The term
"clinical"
was coined in the early 1930's by Ligntner Witmer to designate a
type of psychologist
who works with persons in the assessment and resolution of their emotional and
adjustment problems. Thus most clinical psychologists are professsionals in the
sense that they apply principles of behavior. They are not
psychiatrists as some
have presumed them to he, however. They use non-medical means, such
as counseling
and behavior modification, to change behavior and to solve people's problems.
Clinical psychologists often function also as academicians and scientists. They
teach and conduct research. Many have several part time jobs in which
they relate
their professional, scientific and scholarly interests. They are most
often found
in schools, hospitals, mental health centers, colleges and in private
practice.
Another significant group of psychologists are known as experimental
psychologists.
They function most often as scientists and academicians. While it is true that
all psychologists are experimental because they have been trained as
scientists,
the term is frequently reserved for those who conduct basic research
in behavioral
processes. Most often, this is done in the laboratories connected with academic
institutions. Nevertheless, many experimentalists are becoming
somewhat professional
in that they are consulting to businesses and to industries. For example, the
design of industrial machines to best fit the capabilities of the men who run
them is known as the field of engineering psychology. Most
engineering psychologists
are experimental psychologists functioning in a professional role.
Numerous other types of psychologists could he discussed. However, there is a
growing opinion among psychologists that there is in reality only one type of
psychologist, not many. While their interest in various areas of behavior may
differ, they are all in agreement that the empirical study of basic behavioral
processes provides the foundation for applied efforts to change
behavior. Further,
while a given psychologist may spend more or less time its
consultation or basic
research, they all retain primary interest in persons and their problems.
In summary, psychologists are academicians, scientists, and professionals who
attempt to understand and
influence behavior in all its manifestations. While men have always
studied each
other's actions, psychology has only recently been recognized as a
separate discipline
and thus persons known as psychologists have been in existence only a
little more
than 75 years.
Who are the Christians?
Just as there have been numerous attempts to define psychology, so have there
been many definitions of Christianity. Perhaps the simple assertion
that a Christian
is one who has faith in Jesus Christ would receive common approval
even if there
was disagreement over its implications. The early Christian word for
"fish",
let/ins, sums up this definition. The letters stand for a simple statement of
faith that He is "Jesus Christ, Son of God, Saviour."
Psychologists are academicians, scientists, and professionals who attempt to understand and influence behavior in all its manifestations.
There would probably also be wide agreement with the statement that a person's
Christian faith should have an effect on what he does. Being a
Christian involves,
therefore, action as well as belief. The belief or faith in Jesus
Christ supposedly
influences the actions and daily work of the Christian. This is as it should be
in spite of the fact that Wentz (1963) and others have reported over half their
samples indicate no felt relationship between their faith and their
business life.
The Christian life involves an important emphasis on behavior as well as faith.
The Christian is one who has faith and does work. The rhythm of the Christian
life moves hack and forth between worship which renews faith and work
which expresses
faith. ".... the Christian finds himself moving between his
sources in Christ
and his services in the world." (Wentx, 1963, p. 66)
The emphasis is subsumed under the Christian doctrine of "Vocation"
or "Calling". In times past, Calling has been a term applied only to
those who became ministers or pastors. This is a misunderstanding of the issue.
It is the Christian conviction that all men are called to live by their faith
in God through Christ which gives them the understanding that they are children
of God. This is the Christian calling. All men are called to the
Christian life.
As LeFevre (1958) suggests:
Christians are "called". They are called to the Christian life, to a Christian vocation in a larger sense, at the same time that they may feel themselves to be called to some specialized vocation such as law, medicine, preaching or teaching. A particular profession can he a calling from God only because it is possible to exercise the more general calling, that of living the Christian life, within it. (p. 14)
Thus the Christian Vocation is the same for every man. It is a
Vocation of living
life as a child of God in whatever occupation that may be.
Four Biblical metaphors which have been used to describe the vocation
of the Christian
are: Servant, Light, Salt and Soldier. They are offered here as a
possible model
of our later discussion of the Psychologist-Christian.
Jesus pictured himself as a servant and often encouraged his
followers to follow
him in serving their
fellow men (Mark 10:43-44). Thus, the first way of working out one's calling is
to he a servant. Matthew 25:40 explicitly suggests that to meet the needs of a
neighbor is to serve God. To be a servant includes several facets. Philippians
implies it should include a love for people, require sacrifice of oneself, he
based on identifying with the needs of others and result in direct
help (Wentz,
1963).
The second metaphor for Christian action is "Light".
"You are the
light of the world", Jesus told his followers (Matthew 5:14).
The implication
is that the Christian by his goodness is to lead others to faith in Christ. It
implies that the Christian will behave in such a manner that others will admire
him and/or inquire as to his motives. In all things and experiences
he will relate
himself to his faith. He will attempt to live out or incarnate the implications
of his faith. As Wentz (1963) suggests "the layman ministers by relating
secular things to God . . , His actions try to show that Christ's
death has somehow
made these things look different." (p. 98)
"Salt" is the third term for Christian behavior. Jesus told
his followers
they were the "salt of the earth" (Matthew 5:13). Salt
suggests seasoning.
Seasoning makes food taste better by permeation. The emphasis here is on active
participation in the world. Thus, the Christian is not ascetic but secular in
the fullest sense of the word. He is involved and enthusiastic in nonreligious
affairs outside the Church. Like salt scattered over meat, so
Christians are dispersed
over the activities of the modern world. In the daily events of home, work and
play the Christian will he found actively involved in witnessing to his faith.
In these events the Christian will be working toward making things
become as they
should be.
The last metaphor for the Christian life is that of
"Soldier". (II Timothy
2:3-4) Soldiering involves active efforts to make Christ Lord of activities and
situations. It also involves a willingness to suffer when success does not come
easily. This aspect of the work of the Christian implies that one is in tension
with his environment and is engaged in a struggle to change things.
The old hymn
"Onward Christian Soldiers" speaks of many of these issues.
The soldier
of Christ encounters the world and joins his fellows within the
Church in changing
the world in the name of Christ.
Both the first and second presidents of the American Psychological Association studied for the ministry before becoming psychologists.
These four, therefore, are qualities of the Christian's behavior.
They are metaphors
rather than concrete prescriptions because the precise acts of Christians are
impossible to predict. This difficulty is similar to the question of
whether Christians
can he found in this or that occupation. It is now agreed that all Christians
are called to live the Christian life and that any occupation which allows a person
to exercise his calling as a child of God is acceptable. This was
certainly Martin
Luther's intent in his doctrines of "vocation" and the
"priesthood
of all believers." Work is what Christians do to fulfill their
calling.
This suggests the specific concern of this essay, namely, what relevance does being Christian have for the daily work
of the psychologist?
What does it mean to be a Psychologist-Christian?
Who are the Psychologist Christians?
Whether or not one is Christian might be expected to influence his
choice of and
his work within his chosen occupation. Clement (1969) has proposed five ways in
which the Christian faith could be expressed in the life of a psychologist. He
suggested that the psychologist could integrate his faith (1) intra-personally
(2) professionally or scientifically; (3) experimentally; (4)theoretically; and
(5) inter-professionally. These provide a convenient model for considering the
ways in which being Christian might influence the vocation of being a
psychologist.
(1) intra-personal integration refers to the influence of faith on
vocational choice
and on beliefs. As Christians, it is important for persons to feel
that by becoming
psychologists they can obey God's call to be His children. As LeFevre
(1958) notes:
Should we feel that we could no longer be Christians within our particular profession or that we could better exercise our responsibility as Christians within another calling, other things being equal, we would feel a strong inward pressure to relinquish our present work and to seek some other. (p. 14)
Thus, we expect to find persons who in part chose to become psychologists because it was a means by which they could fulfill their Christian calling.
Another aspect of intra-personal integration would be in the area of
personal belief.
One would expect to find among Psychologist-Christians persons for whom faith
continues to be a live option and persons whose faith is well integrated with
their learnings in psychology. While their faith is not free from doubt, they
nevertheless have come to some basic resolution of the science-religion issues.
Their faith is "mature" in the sense that Allport (1960) indicated.
He suggested mature faith included a "unifying philosophy of
life" which
consciously integrated all of one's experience. Such is the character
of the faith
of the Psychologist-Christian who attempts intra-personal integration.
One gross indication of this concern might he previous theological
training prior
to the study of psychology. Both the first and second presidents of
APA, C. Stanley
Hall and C. T. Ladd, studied for the ministry before becoming
psychologists. Contemporary
psychologists such as Adrian Van Kamm, Carl Rogers and Rollo May have also had
theological training. In a soon to be published survey, Vayhioger and
Cox (1970)
found 392 members in the 1963-1966 Directories of APA who had
received theological
degrees. This was just under two percent of the total membership. The present
author assessed the degree to which these psychologists with
theological training
were represented in the various Divisions of APA. Table 1 reports these results
for a five percent random sample of seventeen of the Divisions.
It is to he noted that psychologists normally belong to more than one Division
and that the above data are not controlled for this confounding.
Also, the Divisions
were grouped into thirds depending on the relative number of
psychologists having
had previous theological training. The respective percentages of psychologists
having had such training in the highest, middle and lowest groups of Divisions
were 5.00%, 2.78% and 0.04%.
An analysis of these differences indicated that the lowest group
differed significantly
from the middle and highest but that these latter two did not differ
significantly
from each other.
The Division groupings are of interest, There is a tendency for more
service-oriented
psychologists to have had theological training.
However, this inference is not
entirely appropriate in light of such Divisions as Teaching, Personality-Social
and Evaluation Measurement among those with higher incidence of
theological training.
Again, such Divisions as that of the Psychological Study of Social Issues and
Psychologists in Public Service are among those with the least
incidence of such
training.
The overall average of 2.4% is similar to the 2% figure of Vayhinger
and Cox (1970).
Concerning personal faith, Vayhinger and Cox (1970) found that the majority of
the 246 who returned questionnaires considered themselves to be psychologists
with theological training rather than vice versa. Thus, their primary
role identification
was with psychology. Yet their religious concern was shown by over 80% of. them
indicating interest in the relationship of psychology and theology.
62% had retained
membership in their denominations and 90% were active members of
local churches.
While the data are not conclusive, they do suggest that among these
psychologists
there is a continuing concern with faith and an interest in relating
their faith
to their new learning in psychology.
No doubt we would make a serious correlation-causation error if we assumed that
we had selected all the Psychologist-Christians merely by relying on previous
theological training. There are many Christians who enter psychology
without studying
theology first. By examining academic background we can at most say that at one
time the issues of faith were important enough
to a given person for him to spend time in serious study of them.
That there are
others to whom faith was of equal importance and who did not pursue such study
cannot he denied, At best, it could be assumed that for many
Christians, psychology
becomes that culturally prescribed channel through which they
dynamically resolve
the conflicts of their development and express the tenets of their faith. This
is Erikson's (1958) view of vocational choice and personal integration wherein
a person finds himself and his Cod through socially acceptable work. Our method
of relying on academic background is obviously weak in detecting such persons.
Ideally, the autobiographical method would be best since the
resolution and expression
of these issues is so unique.
Very little of a confessional nature has been written by psychologists. Meehl,
et. al. (1958) probably comes closest to being an affirmation of the faith of
a psychologist, although, even here, the authors who are psychologists are not
clearly distinguished from those who are theologians. In regard to
the possibility
of relating Christianity to psychology, both Havens (1964) and Pruyser (1968)
note the necessity of taking the participant's frame of reference and
of at least
admitting the possibility of there being a Cod for valid research in
the psychology
of religion. Thus, the psychologist who is a believing Christian should have a
distinct advantage over non-believing psychologists who also seek to understand
religion. His efforts will be "faith seeking understanding"
as Augustine
says, and will have a greater possibility of being valid. In the 80%
of the psychologists
in the Vayhinger and Cox (1970) survey who expressed continuing
interest in relating
psychology and theology, we would probably find sincere ongoing efforts at this
type of intrapersonal integration.
The metaphor that comes closest to expressing this type of integration is that
of Light. His personal faith remains vital to him as he chooses psychology as
an avenue for expressing his calling to be a child of Cod. He, thus,
has motivations
which bring new insight or light into his life. Possibly others see
this and inquire
of him regarding it.
(2) The second type of integration of faith and vocation suggested by Clement
(1969) is in the practice of one's vocation. Since psychology has
been designated
a profession, a science and an academic discipline, this means integration of
the Christian faith with professional tasks, scientific endeavors,
and scholarly
activities. This pertains to the influence of faith on activities
within a vocation.
No doubt the classic metaphor for day to day activity within the Christian life
is that of Servant. Other people and their needs are important. The Christian
is to respond to others by being good to his neighbor, i.e., by
loving mercy and
doing justly (Micab 6:8). This is Christian service. The actual meaning of this
on the job becomes the problem, for as Barbour (1960) said,
"Being a Christian
geologist does not mean finding oil on church property. It means
serving God and
man in the daily work of geology." (p. 11) Certainly the same is true for
psychology.
At one level, working in a religious setting such as a church college
or hospital
or seminary could be considered an example of this type of
integration. In order
to assess the incidence of such vocational placement among psychologists, a 5%
random sample of the membership of seventeen of the Divisions of APA
was surveyed.
Table 2 is a report of this survey.
Again, the above results are confounded by the multiple appearance of
psychologists
on the various membership lists. Nevertheless it does appear that about one in
twenty-five psychologists does work in a setting which could be
considered religious.
These vary from veteran's social service organizations under the auspices of a
religious body to church related colleges and universities. As would
be expected
there were no such placements among Engineering, Industrial,
Military, or Public
psychologists. However, it is puzzling why there were none among Counseling and
School psychologists. There is a vast network of parochial elementary
and secondary
schools in the United States and there are numerous church sponsored counseling
centers. It could be that many with these interests are pursuing membership in
other professional groups such as the American Association of
Pastoral Counselors.
In the Vayhinger and Cox (1970) survey over 27%
of those with previous theological training were counselors or
professors in religious
settings. Thus there is a much greater tendency to work in a religious setting
if one has had theological training than if one has not. In the present survey,
it is of interest to note the variety of types of psychologists
working in religious
settings. They range from Physiological-Comparative to
Personality-Social to Developmental
Psychologists. A cursory survey indicated that many of them were instructors in
church related colleges and universities.
Of course, the content of a man's work is probably more important
than the context.
What the Psychologist-Christian does is more crucial than where he
does it. Further
the integration of faith and profession should refer to the teaching,
consulting,
and researching activities of psychologists as well as to the more
obviously service
related tasks of counseling.
Clark (1957) reports that while many students enter graduate study in
psychology
with the thought of helping people, they often become interested in other roles
such as research and teaching. Many psychologists combine clinical,
research and
academic tasks. Within
their persons they exemplify the tripartite nature of psychology as a
profession,
a science and an academic discipline. The integration of faith with
practice should
apply to these teaching, researching and consulting activities as well as the
more obviously service tasks of counseling.
The day of valueless counseling is over. London (1964) points out
that all psychotherapy
has its "morals". The Psychologist-Christian will certainly
he interested
in helping people but will also be concerned with what types of
persons they become
in the process. This has implications for many of the critical
incidents of psychotherapy
such as tendencies toward suicide, confidentiality, and decisions which affect
others. How the Psychologist-Christian behaves with reference to these cannot
be explicitly stated, but that he will relate his faith to his decisions is a
foregone conclusion. This is
true in spite of London's (1964) assertion that
"psycho-therapists must finally
appeal to science to justify these activities, just as ministers
appeal to revelation."
(p. 130).
A further issue in this regard is the relationship of
the search for self-understanding in counseling to the
Christian view of life. Roberts (1950) and Tillieh (1952) are theologians who
have considered these issues. Tweedie (1961, 1963) is illustrative of
psychologists
who have written on these matters. He has explicitly related the
thinking of Viktor
Frankl's Logotherapy to the Christian faith and has indicated how he attempts
to integrate persons' search for meaning with the communication of the gospel.
Relating faith to clinical procedures is, thus, a concern to numerous
Psychologist-Christians.
The teaching of psychology is usually done at the undergraduate
level. While there
is a great need for psychologists in church-related institutions of
higher learning
and while we have noted that many theologically trained psychologists work in
such settings, most Psychologis-Christians do not work in these
situations. They
teach instead in state-supported or nonreligious private schools. How personal
faith influences teaching practice is a critical question. LeFevre
(1958) suggests
faith should affect the method and the assumptions with which the
professor works.
He notes Allport's concern for the "total person" and
suggests the Christian
teacher will not reduce man to less than he is or imply that a full
understanding
of man can be had with stimulus response, cause-effect principles.
While LcFevre
may over-simplify the issue, he is probably correct in suggesting
that the Psychologist-Christian
teacher will present his material in light of a view of man which sees man as
self conscious, free, goal directed, value determined and capable of response
to Cod. Many of the humanistic psychologists make these assumptions even though
they may not state them in theological terms (cf. Rogers, 1961;
Jourard, 1963).
Concerning research, several points can be made. First, the
traditional distinction
between pure and applied science is no longer seen as a dichotomy but
as a continum.
Basic research is much more easily perceived as providing the
foundation for later
applications of psychological principles to human problems. Thus the
Servant motivation
of the Psychologist-Christian can he implicit in expermentation that
has no obvious
connection with social or individual problems if that research can be conceived
as providing knowledge for later use in solving these problems. A
concern for
The integration of faith and profession should refer to the teaching, consulting, and researching activities of psychologists as well as the more obviously related tasks of counseling.
service to persons would be implicit or explicit.
However, it could be that knowledge for knowledge's sake is itself a
worthy goal
for the Psychologist-Christian. As Barbour (1960) asserts, "The Christian
is called not only to serve human need but to seek truth." (p. 39). This
is based on the faith that nature is Cod's creation and that man is
to have dominion
over all things on earth. The search for truth, regardless of whether
it has practical
meaning, is thus part of having dominion through understanding. Knowing how Cod
made man is one way of knowing the will of Cod for man. In this regard, it is
interesting to consider the possibility that some psychologists may
elect to work
in a secular rather than a religious setting because of their
Christian conviction
that in the secular setting they have more resources and equipment for finding
truth than in a religious setting. This often is true because of the church's
limited facilities and resources. LeFevre (1958) writes about the
responsibility
of the Christian intellectual to be more than adequate in his chosen field of
study. Therefore, the strenuous search for troth with the best tools available
can easily be considered a Christian task.
The metaphor of Soldier probably best fits this activity of the
Psychologist-Christian
in that he is actively pursuing through research and study the Godgiven task of
transcending the world through knowledge which makes man less subject
to finitude
and makes him more able to relate to the divine.
Finally, psychology has been concerned with the rights of persons who served as
subjects in research projects (APA, 1967). The issues of manipulation, harmful
results, secrecy, and deception have been of concern. While ethics and values
are by no means solely Christian virtues, the Psychologist-Christian conceives
of others as valuable children of Cod and thus no doubt takes
seriously the dignity
of persons in his investigations.
Overall, the integration of faith in professional, scientific and
academic practice
can be understood through the metaphor of Salt. In a wide variety of tasks the
Psychologist-Christians attempting this type of integration are,
indeed, seasoning
their situations with their faith.
(3) Integration through research in the psychology of religious behavior is a
third means by which the influence of faith might be expressed in the work of
the psychologist. There is a long tradition of such interest beginning with C.
Stanley Hall's extensive surveys of religious conversions in adolescence (1891,
1904). William James provoked enough interest in the field with his
1902 Cifford
lectures for a Journal of Religious Psychology and Education (Hall 1905) to he
published. Dittes (1969h) reports that almost one fourth of APA's
presidents have
evidenced concern with the study of religion at some point in their
careers. Interest
in this area underwent a demise, however, in the twenties
and thirties according to Strunk (1971) who wrote a historical survey
of the field.
Religion became a taboo topic (cf. Douglass, 1966). The survey
reported in Table
3 below seems to indicate that interest in the psychological study of religion
is still at a low ebb. The seventeen APA Divisions referred to before
are sampled
for the listing of religion as an interest area in 5%-random samples of their
memberships.
Overall about 1.3 psychologists in 100 express interest in the
psychology of religion.
There do appear to be significantly greater percentages of
psychologists in such
divisions as Teaching, Personality-Social, Physiological-Comparative,
and Public
Service. These are combinations which do not seem to have logical
relationships.
Even here expressed interest is rare and appears in less than one in
twenty psychologists.
A possible explanation for this dirth of listed interests among psychologists
is that these interests might he subsumed under other areas. Hiltner (1959) and
Gregory (1959) noted that interest in the psychology of religion in the early
part of the century became, in part, divided into the religious education and
pastoral counseling movements. Thus, we might find concern for the
psychological
study of religion subsumed under educational psychology, counseling
or developmental
psychology. Further, it might he subsumed under personality or social
psychology.
This division evidenced one of the higher incidences of such interest
in the above
survey. Finally, philosophical psychology or cognitive processes might he the
listed area under which an interest in psychology and religion might
be subsumed.
Pruyser (1968) illustrates the latter point in his discussion of
basic processes
(e.g., cognition and emotion) in the religious experience.
TABLE 3
Yet, there is evidence for a renewed concern in the l96O's. There are several
organizations which are stimulating research and writing within this area. They
are.. The Society for the Scientific Study of Religion, The Catholic
Psychological
Association, The Lumen Vitae International Commission of Religious Psychology,
The Christian Association for Psychological Studies, and the
Internationale Gesellschaft
Für Religionspsychologie. A symposium on religious psychology
was reintroduced
into the program of the Fifteenth International Congress of
Psychology in Brussels
(1957) after an absence of 30 years. In 1961 the Journal for the
Scientific Study
of Religion began publication. A new group, Psychologists Interested
in Religious
Issues, has recently been formed.
Some contemporary researchers in this area are Strunk (1958), Clark
(1969), Allport
and Ross (1967) Gorsuch (1968), King (1967) and Spilka, Armates, and Nusshaum
(1965). Strunk (1958) investigated motivations in the choice of a
religious vocation.
Clark (1969) studied the relationship of drug experiences to
religious experience.
Allport and Ross (1967) compared prejudice with the type of value religion had
for a person. Gorsuch (1968) analyzed adjective descriptions of God.
King (1967)
attempted to measure the religious dimension. Spilka, Armatas and
Nussbaum (1965)
factor analyzed the concept of God. Godin (1965) gathered together several
studies
on religious development and Argyle (1958) summarized the research on
the differences
among the people who participate in religious activities. These efforts could
be conceived as "faith seeking understanding" in the words
of Augustine.
The behavior of these Psychologist-Christians could be understood
under the metaphor
of Light in that they illuminate religious experience through their
efforts.
(4) A closely related type of integration to research
in the psychology of religion is conceptual theoretical in
tegration. Theologians such as Tillich (1952) and Outler (1954)
addressed themselves
to this, but few psychologists have done so. Among those who did were
early writers
such as William James (The Varieties of Religious Experience, 1902)
and G. Stanley
Flail (Jesus the Christ in the Light of Psychology, 1917). Through
the years others
have written on these. issues (e.g., Leuba, 1912; Thouless, 1923; MaeDougall,
1934; and Clark, 1958). More recently Finch (1967) has attempted an explication
of psychological theory for the Christian view of man and Mowrer
(1961) has analyzed
the distortion of theology by psychological theory. Further, other writers have
considered religious myths' and guilt (Pruyser, 1964, 1965), religion
and existentialism
(Royce, 1962), mental health and salvation (Rogers, 1968), and the
relations between
psychological and theological methods (Havens, 1968). Oakland (1969)
and Van Kaam
(1964) have related personality development to religion. These are indices of
how a psychologist might express his faith through conceptual or
theoretical efforts
to integrate his faith and his science. Theorizing, like research,
requires interest
as a motivating factor. As has also been said in regard to research,
the metaphor
of Light is appropriate here, too, as indicative of the type of
Christian action
involved. This is also faith seeking understanding.
(5) The last mode of integration is that of inter-pro
fessional relationships. This refers to relationships psychologists have with
religious institutions and religious professionals. For example, this
is exemplified
by
Ideally, the vocation of psychology should be an expression of faith for the Christian person who chooses this vocation.
a willingness to consult with churches and to confer with pastors.
Many ministers
refer persons to psychologists for counsehng. There are numerous
instances where
the psychotherapy of the psychologist complements the pastoral
counseling of the
minister. Cooperative endeavors in church-counseling centers are also
quite typical.
The Church Federation of Greater Chicago Counseling Center is
illustrative. Psychologists
are frequently asked to consult with the boards and agencies of
denominations.
I have described several ways in which psychologists might consult with and be
of service to pastors and churches (1970a). In a subsequent article,
I have proposed
a model for inter-professional relationships between the psychologist
and the church
(Malony, 197Db). In brief, psychologists can either consult or collaborate with
the church on problems in thoughts, feelings, words or actions of
persons in the
life of the church in efforts of amelioration or education. No doubt, many of
the problems of church life are amenable to interprofessional
cooperation between
a sympathetic psychologist and an open minded pastor or religious leader.
Some psychologists have tried to analyze church behavior through psychological
categories. Dittes (1967) has written a psychodynamic understanding of the ebb
and flow of administering the program of the church while Hites
(1965) has summarized
the principles of behaviorism as they apply to the tasks of church
workers. Barkman
(1969) analyzed motivations for missionary service among college
students. These
are forms of indirect inter-professional integration of psychology and
religion.
Further, numerous psychologists have been involved in direct
vocational counseling
for the ministry (e.g., Hunt, 1966). Webb (1968) has constructed an inventory
designed to guide students into areas of interest within the
ministry. Many studies
have been done on ministerial effectiveness and the personality
dynamics of ministerial
leadership (cf. Menges and Dittes, 1965; Malony, 1964). Dittes (1964)
and others
have expended much research effort in the construction of The
Theological School
Inventory (1962) which is widely used as a guidance tool in
theological seminaries.
The metaphor that best fits this type of integration is that of Servant because
here the psychologist uses his skills in service to his faith.
In summary, there are many ways in which the faith of the
psychologist can influence
his behavior. Five possible modes of relating faith and the profession, science
and scholarly discipline of psychology have been discussed.
Intrapersonal professional,
experimental, conceptual and interprofessional modes of integration have been
mentioned.
Conclusion
Some final comments are in order. This essay has dealt with the
problem of relating
faith to vocation among psychologists. Ideally, the vocation of
psychology should
be an expression of faith for the Christian person11.
who chooses this vocation. Thus, the title of this paper, The
Psychologist-Christian,
was selected to emphasize the primacy of faith. The four metaphors of
Salt, Soldier,
Servant and Light were offered as types of faith expression. A number
of possible
behavioral indices of these metaphors were suggested. The critical question is,
"Has this essay fully enumerated these behaviors or even
determined the necessity
of one of the listed behaviors for the life of the
Psychologist-Christian?"
While I feel that this esay has some logical and face validity, in
the final analysis
I think the answer to the above question must be "No" for
three reasons.
First, the ideas of Bonhoeffer (1955) among others regarding "religionless
Christianity" have influenced many persons. Many intellectuals,
psychologists
among them, have become impatient with organized religion. Thus, they may have
intentionally chosen to be overtly non-religious out of Christian conviction.
This is paradoxical. Dittes (1969a) wrote about these "religious
Nones"
and indicated they would assume increasing importance in the decade
to come. These
persons who express their faith in non-religious ways would not
evidence integration
of the type referred to in this essay but might at the same time be
Psychologist-Christians.
They might not be churchmen, work in religious settings or show interest in the
psychology of religion, etc. They might be functioning in positions far removed
from organized religion but be believing persons nevertheless.
Second, there always remains the problem between behavior and motivation. Jesus
himself spoke of foolish generations which seek after or look for signs. Smith
(1966) represents some modern theologians who suggest that ". .
. the manifestation
of faith is not simple, but dialectical" (p. 55). By dialectical they mean
that the inference from behavior to motive is not simple and may in
fact he absolutely
false. For example human intentions always fall prey to the capriciousness of
human life. Therefore, it may be impossible for a man to express his faith in
many ways this essay has mentioned. More importantly, the Christian
faith is itself
an affirmation of hope in the face of meaninglessness. Therefore faith may he
present more in weakness than in strength and more in the absence of
a manifestation
than its presence. Christian theology has noted that the forgiveness of sin is
a greater reality than the power to express one's faith. This does
not mean believing
men should resign themselves to antinomianism or libertarianism. Nevertheless
it is a recognition that the absence of an overt sign of relationship between
the Christian faith and the life of the psychologist may not indicate a lack of
faith at all. Thus, our overt indices would be insensitive to these dialectical
distinctions. We might find Psychologist-Christians witnessing to their faith
in the way they handled failure or suffering; in their persistence at humdrum
tasks and meaningless duties; and in their humane solutions for administrative
and research problems.
Finally, Allport (1942), among others, insisted on the importance of
"personal
documents" in understanding the vital issues of personality. These methods
included a heavy reliance on autobiographical self-reports as
opposed to inferences
based on objective behaviors. Instead of judging overt indices of
faith one would
need to inquire of a given psychologist as to his own unique
expression. The implication
is that ultimately a mans behavior makes sense to him irrespective of its
142
consistency in the eyes of others. As Allport insisted, true laws are
idiosyncratic,
i, e., personal. Comparison of a man to others or to standards is far
less important
than assessing the degree to which he sees himself as integrated
around his values.
The Psychologist-Christian, therefore, may best be understood from within or by
listening to him reflect on the relationship of faith and vocation in his own
terms. This is not to reject observable criteria for the
relationship. It is simply
to confess our methodological inadequacies and to allow ample room for unique
interpretations. No doubt autobiographies' are the best method for
accomplishing
this goal and such gross measures as have been discussed herein most
pale in importance
in comparison to such data.
In conclusion, there is a need to reaffirm confidence in the effect of faith on
daily work. As has been suggested earlier, in the Christian faith:
"Calling" or vacation means primarily the call to acknowledge a relationship to God, and to live in responsible obedience to him wherever one is. Hence it also means a call to a particular task, and response to God in one's daily work. (Barbour, 1960, p. 13)
The Christian lives his life as a response. If, by chance, he is a psychologist, that part of his life will be no different. It, too, will be a response arid, thus, the activities he engages in will be influenced by his faith. Argyle (1958) states:
The beliefs of the psychologist cannot affect his findings unless he actually cheats, so that there is no special kind of psychologist known as a "Christian Psychologist" -that Would simply be a psychologist who happens to hold certain beliefs. (p. 1)
While by no means suggesting that cheating could characterize the Psychologist-
Christian, this essay takes issue with Argyle and asserts that the
"simple
holding of certain beliefs" about Jesus Christ will have distinguishable
influences on his behavior.
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