Science in Christian Perspective
Models for the Integration
of Psychology and Theology
KIRK E. FARNSWORTH
Trinity College
Deerfield, Illinois 60015
From: JASA 30 (March
1978): 6-9.
Contemporary attempts at integration of psychology and theology are described
by MacKay as "piecemeal" rather than "basic," because of
their emphasis on end products rather than basic processes. This emphasis
characterizes the popular acceptance of psychology as it is and theology as it
is. with no more than a review of their findings to see if they agree, are at
least complementary, or if one can be recast in the other's terms. Five examples
are presented: the Certainty Model, the Conformability Model, the Convertibility
Model, the Compatibility Model, and the Complementarity Model. The argument is
developed that basic integration is possible only when humanness and
human/divine encounter are incorporated into psychology and theology, allowing
integration to become a process of living with God. This is called process
integration. For process integration to be possible, changes are needed
regarding the conduct of both psychological and theological inquiries, which
tend to deny and restrict humanness, respectively. Finally, comparisons are made
between product or conceptual integration and process or embodied integration,
in terms of motives, emphases, requirements, procedures, results, and basic
questions.
"We don't start far enough
back. We take science and Christianity as given systems. Basic
integration means starting from God."1 This is the distinction
Donald MacKay makes between what should be "basic integration"-and
what usually is - "piecemeal integration." It is a useful distinction
in describing contemporary attempts at integrating psychology and evangelical
theology. Such piecemeal attempts tend to start with end products rather than
starting with the basic processes used in obtaining the products. This emphasis
on product rather than process, on achievement rather than activity,2
is an acceptance of psychology as it is and theology as it is (as given
systems). What is then called integration is merely a review of psychological
and theological findings to sec if they agree, are at least complementary, or if
one can be recast in the other's terms.
Basic Models
The psychological and theological findings or products that appear most often in
the integration literature generally are of four types.3 (1)
psychological techniques to apply to problems of living; (2) scriptural
rationales for psychological findings; (3) descriptions of Christian experience
and human experience in general; (4) psychological prescriptions and scriptural
imperatives for everyday living. These products are then integrated in various
combinations, through the the utilization of the following five models:
1. Certainty4 -using psychological
understanding only if it is directly supportive of and subsumed under one's
faith system; treating verbalized, propositional truth dogmatically as
"exclusive truth."
2. Conformability-reanalyzing psychological data and! or restating psychological
conclusions in the perspective of a Christian world view;5 bringing
more of psychology, through reinterpretation, "under the authority of
Scripture" than the Certainty Model, by taking psychology at face value,
can tolerate.
3. Convertibility -incorporating a psychological conclusion, such as Freud's
safety valve view of sexuality,6 into biblical interpretation when
such additional information promises to flesh out a difficult passage of
Scripture; reifying a construct and then "deifying the reification,"
4. Compatibility -looking for where psychology and the Bible seem to be saying
the same thing;7 lining psychological findings up on one side and
theological findings on the other, point for point, and "zipping them
up."
5. Cornplernentarity-utilizing different levels of description to form a
hierarchy: one level presupposes another and reveals its significance in fresh
categories;8 the religious account of reality is "higher"
than the scientific.
The Certainty Model seems to he the most popular model among theologians, while
the Compatibility Model seems to be most popular among psychologists. All five
of the models, however, fall short of what I would regard as basic integration.
The Compatibility Model, for instance, builds bridges in the air between two
towers of knowledge-what is missing is the building of a foundation on the
common ground of psychology and theology. I believe that common ground is the
humanness of each inquiry.
Humanness
Basic integration must, in MacKay's terms, start from God. This means to me that
if we are to know God's truths, we must enter into dialogue with God. To know
His truth is to know Him, which is a matter of communication. This is where
humanness becomes the basis for integration, for in order to have contact with
God, there must be some basic similarities with Him:
In other words, for man to receive spirit, man must be spirit in
himself. If man is to receive sense impressions, he must he sensual; if he is to
assimilate food, he must he organic in nature; if he is to receive images and
ideas and hold them, he must be intellectual; if he is to be held responsible to
certain prescriptive laws, he must be volitional. Likewise, if God is to come as
Holy Spirit and dwell with man, man must be spirit to be truly
"present" with God This can only mean, in modern terms, that God is
Person, and man is person, and that they are truly and fully "present"
with each other only on the level of interpersonal relationship.9
Person to person, Spirit to spirit-that is the common ground for interaction
with God and for the basic integration of psychology and theology. It is this
person/spirit quality that I am calling humanness. But
We need to accept the balanced, biblical view of the whole person.
it is precisely this quality that is controlled out of the participants in
the "well-designed psychological experiment," by the systematic
assignment of personal feelings, meanings, and values to contaminating
variables, crc or variance, and residual matrices. Person/ spirit qualities are
treated as "epiphenomena," "mental way stations," and
"explanatory fictions,"10 so the subject is dehumanized;
personal participation is denied, so the experimenter is dehumanized. This
amounts to one non-person studying another non-person! We are left with what C.
S. Lewis called "men without chests." And how does the Person of the
Holy Spirit contact a non-person?
Humanness has been operationally defined out at the level of psychological
investigation and also at the level of integration, which seems to be based on
two assumptions; (a) science/psychology and theology are man-made; the Bible and
Nature are God-made;12 (b) the knower need only possess intellectual
honesty and personal integrity;13 the known is created and ordered.
Integration, then, is possible because psychology and theology both investigate
the same created, ordered universe, and the investigator retains his/her
scientific and Christian standards with unfailing honesty and integrity. God's
place in all of this is simply a passive cause for agreement. He is active only
in upholding what is being investigated.
We need an integration model that recognizes (1) the personal participation of
the knower in the knowing process, 14 (2) that in the process of
knowing we are in-formed by the thing understood while simultaneously we give
form to the thing we understand,15 and (3) God's activity in the
process of the investigation, i.e., during the generation of the data. By
thereby incorporating humanness and human-divine encounter into our inquiry and
integration, God permeates even the doing of psychology, and living with God
becomes the vehicle for interpreting His natural and propositional revelations.
This is what I would call process integration, whereby God is continuously
revealing Himself through His creation and is active in the doing of psychology
and theology.16
The focus of process integration shifts from integrating the products of
psychology and theology to the process of living with God. Note that the shift
is one of changed focus. It is not a relativistic position (there are no facts).
It assumes that "integration" occurs only because God is active in all
of His creation, upholding every activity, scientific or otherwise, in the
universe. To focus directly on integration itself (e.g., the Certainty,
Conformability, Convertibility, Compatibility and Complementarity Models) is to
give it an nntic dignity and status it does not deserve. 17
In order for process integration to he possible, we will need a change of focus
not only in the working out of our individual integration systems and in the
conduct of our psychological inquiry, but equally important, in the conduct of
our theological inquiry. While we need a psychology that does not dehumanize me
by reducing me to a machine, denying my personhood,18 we also very
much need a theology that does not despiritualize me by reducing me to a mind,
restricting my personhood. It seems to me that as modern psychology has
overemphasized behavior as the unit of analysis, evangelical theology has
overemphasized thought as the unit of analysis. The propositional thoughts
contained in Scripture are seen by many as the necessary and sufficient means to
all truth -as exclusive truth, negating any need for further revelation in any
form from the Lord our God. It is almost as if the Bible has become for them a
modern idol!
The Wholeness of the Person
But God does not traffic only in ideas. That is hard to appreciate, because we
have gotten away in our modern scientific age from the wholeness of the person,
from the unity of our bodily/mental/soulish functions.1ƒ All of the product
models of integration listed above are models of conceptual integration, aimed
solely at the mind. Somehow it is forgotten that phenomenolngically much of our
involvement in life is at a nonverbal, preconceptual, feeling level. We are
involved bodily/preconceptually in our situations even before we have words for
them. In short, the body is a communication system, not a mere "container
for the soul." Could not God, then, reveal His will to me through feelings
as well as through thoughts? As for those who automatically disparage feelings,
cannot thoughts lead one just as far astray as feelings? For example, it is easy
for us to rationalize away what we know "in our heart" to be true,
even while knowing "deep down" that we are being only superficially
rational.
We need to accept the balanced, biblical view of the whole person. The division
of people into rational (the accuracy of reason) as good, and irrational (the
untrustworthiness of feelings) as bad, reflects our rebellion against God and
our own created nature.20 Perhaps it is just such a mind-bias that
typifies present-day evangelical theology, that causes us to experience our
integrative efforts all in our heads, to become top-heavy, and to fall flat on
our faces!
Motives for Integration
Perhaps we also need a change of focus in our motives for integrating. One way
of looking at motives is our attempt to demonstrate through integration our
belief in regard to God's intervention or nonintervention in modern culture. The
following summarizes the various options:21
Conclusions
In conclusion, to more vividly highlight their differences (but not necessarily
their deficiencies), I offer the following summary of the primary
characteristics of product modeling (pm) and process modeling (PM):
Emphasis
(pm) Psychological and theological products of knowing
(PM) Psychology and theology as ways of knowing
Requirement
(pm) Similar products
(PM) Similar processes
Procedure
(pm) Intellectually compare products of knowing conceptual integration
(PM) Become bodily/mentally in-formed through the process of knowing-embodied
integration23
Results
(pm) Talk about truth-exposit---put truths on the world
(PM) Live truth-embody--live truth in the world
(pm) Solve problems
(PM) Commit ourselves over time to the appropriate authority(ies) by which we
may have an interpretive framework for our
experience and guide for responsible choices, in all areas of our existence and
at every level of our awareness24
(pm) Defend the faith-fight against the world transforming the word (the Bible)
(PM) Affirm the faith-facilitate the Word (Jesus Christ) transforming the world
(pm) Know about God
(PM) Know God
Basic Question
(pm) What is God's truth?
(PM) How does human-divine encounter take place?
REFERENCES
1Donald M. MacKay, "Basic Versus Piecemeal Integration,"
keynote address for the Thirty-First Annual Meeting of the American Scientific
Affiliation, Wheaton, Illinois, August, 1976.
2Arthur F. Holmes, The Idea of a Christian College, Grand Rapids:
Eerdmans, 1975.
3Numbers 1-3 are taken from Clinton W. McLemore, "The Nature of
Psychotherapy: Varieties of Conceptual Integration," paper read at the
Twenty-Third Annual Convention of the Christian Association for Psychological
Studies, Santa Barbara, California, June, 1976.
4The Certainty and Compatibility Models are similar to
"indoctrination" and "interaction" (Holmes, op. cit.), and
"the apologetic response" and "the correlational response"
(Samuel R. Schutz, "Christian Authority: A Detriment to Psychological
Theory?" Journal of the American Scientific Affiliation, 1975, 27, 66-68)
Both Holmes and Schutz espouse a third category as a corrective:
"integration," which emphasizes activity as opposed to achievement;
"the radical response," which emphasizes activity as opposed to
propositional certainty.
5Rooald L. Koteskey, "Man in Christian Psychology," paper
read at the Twenty-First Annual Convention of the Christian Association for
Psychological Studies, Stone Mountain, Georgia, April, 1974.
6For a discussion of some of the inadequacies of the Freudian view of
sexuality, see Kirk E. Farnsworth, "The Myth of the Machine," His
Magazine, 1974, 34 (5), 28-30.
7John D. Carter, and Richard J. Mohline, "The Nature and Scope
of Integration: A Proposal," paper read at the conference, Research in
Mental Health and Religious Behavior, Atlanta, Georgia, January, 1976.
8Donald M. MacKay, The Clock Work Image: A Christian Perspective on
Science, Downers Grove: InterVarsity, 1974;
Richard H. Bube, The Human Quest: A New Look at Science and the Christian Faith,
Waco: Word, 1971,
9Arnold B. Come, Human Spirit and Holy Spirit, Philadelphia:
Westminster, 1959, p. 73.
10This is descriptive terminology employed by B. F. Skinner. See T,
W. Warm (Ed.), Behaviorism and Phenomenology: Contrasting Bases for Modern
Psychology, Chicago: University of Chicago, 1964,
11C, S. Lewis, The Abolition of Man, New York: Macmillan, 1947,
12"God made the world, and God gave the Bible. Men make science
and men make theology"Richard H. Bube, "Towards a Christian View of
Science," Journal of the American Scientific Affiliation, 1971, 23,3.
13Schultz, op. cit.
14Michael Polanyi, Personal Knowledge: Towards a Post-Critical
Philosophy, New York: Harper & Row, 1964.
15Rollo May, Love and Will, New York: Norton, 1969.
16Kirk E. Farnsworth, "Integration of Faith and Learning
Utilizing a Phenomenological/ Existential Paradigm for Psychology," paper
read at the Twenty-Third Annual Convention of the Christian Association for
Psychological Studies, Santa Barbara, California, June, 1976.
17This is an application of an idea generated by Al Dueck,
"Interpretations of Christ and Culture: The Church, the World and the
Profession," paper read at the TwentyThird Annual Convention of the
Christian Association for Psychological Studies, Santa Barbara, California,
June, 1976.
18See Asnedeo Giorgi, Psychology as a Human Science: A
Phenomenologically Based Approach, New York: Harper & Row, 1970; Ernest
Keen, Psychology and the New Consciousness, Monterey: Brooks/Cole, 1972; David
L. Wolfe, "Could There Be A Humanistic Science of Man?" paper read at
the First Annual Psychology Colloquium, Trinity College, Deerfield, Illinois,
February, 1972.
19Come, op. cit.
20See Emil Brunner, God and Man: Four Essays on the Nature
of Personality, London: Student Christian Movement,
1936. In Chapter IV, "Biblical Psychology," Brunner described the
schism between "the chill of reason" and "the warmth of
feeling," which causes reason to become impersonal and feeling to become
the focus of the irrational. To restore both of these important aspects of our
created nature, as well as the balance between them, he emphasizes the need for
a proper view of feeling, stating boldly, ". . . If I mistake not, feeling
is the true crux of all psychology" (p. 169). Similarly, "feeling can
be much more sensitive than reason can ever be sensible"Viktor E. Frankl,
The Unconscious God, New York: Simon and Schuster, 1975, p. 39.
21The list of motives is an application of Niebuhr's categories, in
H, R. Niebuhr, Christ and Culture, New York: Harper, 1951.
22Niabubr's categories have also been employed by John D. Carter,
"Four Models of the Integration Process," paper read at the Second
Annual Meeting of the Western Association of Christians for Psychological
Studies, Santa Barbara, California, May, 1975. The correlation of Carter's
models with those appearing in this paper would appear to be: (1) The Scripture
Against PsychologyCertainty Model; (2) The Scripture Of
Psychology-Convertibility Model; (3) The Scripture Parallels
PsychologyComplementarity Model; (4) The Scripture Integrates
Psychology-Compatibility Model.
23Kirk E. Farnsworth, "Embodied Integration," paper read at
the Twenty-First Annual Convention of the Christian Association for
Psychological Studies, Stone Mountain, Georgia, April, 1974.
24Walter R. Thorson, "The Concept of Truth in the Natural
Sciences," Themelias, 1968, 5 (2), 27-39.