Science in Christian Perspective
Toward the Development
of A Christian
Psychology: Comparative and Physiological Psychology
RONALD L. KOTESKEY
Asbury College
Wilmore, Kentucky 40390
From: PSCF 32 (September 1980): 151-155.
Comparative and physiological psychology are viewed from a Christian perspective. From this perspective secular comparative psychology studies how humans are similar to animals. This comparative method can be extended to studying similarities between humans and God. Physiological psychology studies how humans are similar to God with respect to neuroanatomy, neurophysiology, sensation, learning, and biological drives. Christian physiological psychologists must also remember that humans are also spiritual, sinful, perceptual, and cognitive beings.
[Paper presented at the 1978 Annual Meeting of the American Scientific Affiliation, Hope College, Holland, Michigan; August 11-14. 1978.]
A Christian world-view should be broad enough to encompass all areas of knowledge, including all areas of psychology. Although most Christians would agree with this statement, no one has specifically demonstrated that many of the subject areas of psychology fit into a Christian worldview. In previous papers (Koteskey, 1973; Koteskey, 1975) I have developed a basic Christian perspective into which all areas of psychology can be placed. Briefly, as adapted from Schaeffer (1968), this perspective is that humans are simultaneously created beings (similar to animals, different from God) and personal beings created in God's image (thus resembling him, and different from animals).
Comparative Psychology
Comparative psychology studies the similarities and differences in the behavior
of living beings, from plants and one-celled organisms to primates, including
humans. Some researchers study animals just because animals
are interesting or because they have some interest in manipulating
animal behavior.
Others study animals rather than humans because they are easy to obtain, their
genetic and experiential background can be completely controlled, and they are
less complex.
Secular Comparative Psychology: Like Animals
Comparative psychologists are interested in comparisons among all species and
in comparisons among different types of behavior within a species, not just in
comparisons between humans and animals. The general goal of
comparative psychologists
is to move toward developing a general theory of behavior, one which postulates
mechanisms applicable to all behaviors of all species. In
attempting to accomplish this, they are more likely to compare several species
of animals than to compare humans to animals, although they often do both. Two
major approaches to comparative psychology have been used, ethology
and experimental
comparative psychology.
Ethology is the study of animal behavior from a biological viewpoint. Ethology
originated in Europe and places an emphasis on naturalistic
observation. Ethologists
watch animals in their natural surroundings and carefully describe
their behavior.
Some observe animals in the field for long periods of time, while others rear
animals themselves in nearly natural conditions so they can observe behavior even
more closely. Ethologists maintain that this natural description of behavior is
essential because premature artificial experiments may obscure
important variables
influencing behavior.
While European ethology was developing during the first half of this century,
American comparative psychology was developing independently. The
American researchers
also studied animal behavior, but relied primarily on the experimental method.
Most experiments were conducted in the laboratory where genetics, age, drives,
past experiences, and so forth could be controlled. Objective,
precise recording
devices could be used and one variable could be manipulated at a time.
When the American comparative psychologists and European ethologists
finally "discovered"
each other in the 195O's, much controversy arose over the different
concepts they
had developed. One would expect these two groups to evolve different
explanatory
concepts since they are studying different types of behavior in
different species
under different conditions using different methods.
In the Christian perspective taken here, this comparison between
various species
of animals and between humans and animals is a valid comparison to make. Humans
are quite similar to animals, including similarities in some of their
behaviors.
Humans and animals have similar sense organs, may learn in similar ways, have
biological drives, and may inherit behavioral tendencies.
While humans are similar to animals in many respects, we must be
careful to remember
that they are also very different from them in others. When we apply
the comparative
method to the human species and systematically compare likenesses and
differences
to animals, we must he careful not to reason by analogy. Analogy may be used to
illustrate but never to prove. While an analogy may he useful to help
understand
a difficult concept, it does not logically prove anything. In
comparative psychology
an analogy may serve as a fruitful source of ideas about human behavior, but it
does not prove that a human's behavior is caused by the same thing as
an animal's.
Even though many insights about human behavior come from the study of
animal behavior,
the final test of their correctness must always be made by a direct
study of humans.
Uncritical, untested extrapolations from animals to humans cannot be made.
A Christian Extension: Like God
The secular comparative psychologists are correct as far as they have gone.
The problem is in thinking of humans as "nothing but" animals. Humans
are not only like animals, they are also similar to God. Humans are created in
God's image; we most extend the comparative method to snake comparisons between
humans and God. Just as the study of animals has proven to he a fruitful source
of hypotheses about humans, so does the study of God.
Of course, God is not exactly like anything we know. When humans have attempted
to describe God, words fail. Yet even though we cannot know all about God, he
has chosen to reveal certain things about himself; we call these his
attributes.
An interesting study can he done taking a list of the attributes of
God and seeing
how humans are like him and how they are different. God is
self-existent, transcendent,
omnipresent, and sovereign. Of course, we cannot be like him in these
ways because
we are finite, created beings.
On the other hand, God is holy and we are told, "Be ye holy; for
I am holy."
(I Peter 1:15-16; Leviticus 11:45; 19:2). God is love and we are told
to "love
one another as I have loved you" (John 13:34; 15:9-17), to the extent of
loving our enemies, just as God did. "Be ye therefore perfect
(in your love),
even as your Father which is in heaven is perfect" (Matthew 5:43-48). God is just, so we are told to "give unto your servants that which is just and
equal" (Colossians 4:1). God is merciful, so we are told
he ye therefore merciful as your Father also is merciful" (Luke 6:36).
Although many people are reluctant to make comparisons between humans and God,
the Bible does so repeatedly. Most Christians want to be more Christ-like: they
want to increasingly develop God-likeness in themselves.
When considering the attributes of God one at a time, we must never forget that
God is a unity. When considering any one attribute in detail, we find that the
other attributes are always involved. All of his attributes are
essentially one,
blending into each other in his unity. There is no conflict among his
attributes
and they define each other. We must not overemphasize any one
attribute or subset
of attributes to the exclusion of others or we get a very unbalanced
view of God.
Even in this characteristic of God's unity, we are to be like him both within
ourselves and in a social sense. Jesus prayed "That they all may be one;
as thou Father, art in me and I in thee,
that they also may be one in us . hat they may he one
even as we are one: I in them and thou in me, that they may he
perfect in one"
(John 17:212,3).
The previous comparisons were from Scripture, but indeed similar
comparisons are
also found in secular psychology. Maslow (1968) reported finding
values of Being,
or 13-values in people in peak experiences or in self-actualizing people. The
B-values he found were wholeness, perfection, completion, justice, aliveness,
richness, simplicity, beauty, goodness, uniqueness, effortlessness, playfulness, truth, honesty, reality, and
self-sufficiency. Although
he was an atheist, Maslow himself noted that these were
"attributes assigned
to most conceptions of a god." (p. 93). The person at a peak experience is
god-like. Maslow noted that it is the god-like in ourselves that we
are ambivalent
about, attracted to it but afraid of it. He notes that we are simultaneously
worms and gods.
Comparative psychology in a Christian perspective thus includes both what the
secular comparative psychologists study and comparisons to God as well. These
comparisons to God appear not only in the Bible but in secular
humanistic psychology
as well.
Physiological Psychology
Physiological psychology is the study of the anatomical and physiological bases
of all behavior. Whenever behavior takes place, certain physiological
events occur.
It is these events which concern physiological psychologists.
Physiological psychology
is closely related to comparative psychology, so closely that the
American Psychological
Association publishes material on both in the same journal, the
Journal of Comparative
and Physiological Psychology.
Secular Physiological Psychology: Like Animals
Thompson (1975) begins his Introduction to Physiological Psychology by stating that humans are animals. He notes that
psychologists
too often ignore the fact that humans are biological organisms
similar to animals
in structure, function, and behavior patterns. Physiological psychology is an
approach which emphasizes human similarities to animals, not another
content area
of psychology. Let us now look at some of the major topics usually covered in
physiological psychology and attempt to relate human animal-likenesses to human
behavior.
These may have implications for humanity's relationship to God.
Neuroanatorny and Neurophysiology. Since the human nervous system is basically
very similar to the nervous system of other mammals, many of the data gathered
in physiological psychology are from animals. Generalizations are then made to
humans. This is done for obvious ethical reasons. If one is interested in the
effect of a lesion in a certain part of the nervous system on
learning, sensation,
or motivation, we cannot arbitrarily remove a part of a human's
nervous system
.
Christians have hardly begun to explore the implications of
physiological psychology
for their faith. Meyer (1975) is an example of one exploration in this area. He
wrote an article on "Neuropsychology and Worship." Research
in neuropsychology
seems to indicate that there are at least "two mind.,;," a
verbal, analytic,
dominant hemisphere and a spatial, Gestalt, non-dominant hemisphere. As we are
to be transformed by the renewing of our minds, Scripture appeals to
both minds.
The apostle Paul reasons and debates in his travels to spread the gospel. Peter
exhorts us to study our faith so that we can
Just as the study of animals has proven to be a fruitful source of hypotheses about humans, so does the study of God have that potential.
give a reason for the hope we have. The intricate rational discourses
in the hook
of Romans also appeal to the verbal, analytic mind of the dominant hemisphere.
However, Ezekiel's message is of a great mystical experience when the
Lord appeared
to him. The apostle John also received a similar vision of the Lord
when God appeared
to him at the Revelation. The highly symbolic descriptions of these
men's visions
appeal to the spatial, gestalt, non-dominant hemisphere. Meyer ends by calling
the church to minister to both minds so that a complete transformation of the
mind may occur.
Sensation. Just as we are similar to animals in neuroanatomy and neurophysiology,
so are we similar to them in our sensory processes. Humans are sensitive to a
similar range of stimuli. Human sensory organs are similar
anatomically and physiologically
to those of other mammals. Neural pathways to the brain are similar in humans
and other mammals.
Learning. Physiological psychologists have long assumed that humans
and animals
learn in a similar way. Although they have spent a great deal of time searching
for the physical changes that result from learning, the search has
been unfruitful
thus far. Early work in this search centered around removing parts of
the cerebral
cortex. It was assumed that there must be connections between the sensory areas
for incoming stimuli and the motor areas which controlled responses. However,
it was found that it made little difference which part of the cortex
was removed;
all that mattered was the proportion of the cortex removed.
Physiological psychologists began to consider molecular biochemical changes in
learning. If DNA could stare the blueprint for an entire organism,
certainly it,
or some similar mechanism, could store the memories of a lifetime.
DNA, RNA, and
protein molecules have all been investigated. These experiments have
been conducted
on animals for ethical reasons and it is assumed that similar mechanisms will
be found in humans.
Biological Drives. Of course, physiological psychology puts the
emphasis on biological
drives when dealing with motivation. Since humans are similar to animals, they
do have these biological drives. Most of the evidence on the
regulatory mechanisms
of hunger, thirst, sex, and other biological drives has been
collected from research
with animals.
As an example, many psychologists have proposed "start" and
"stop"
centers in the hypothalamus which initiate or inhibit eating. Changes in fond
intake may be observed quite reliably following lesions or electrical
stimulation
of these centers in animals. Similar changes have been found in humans; Reeves
and Plum (1969, as cited in Balagura, 1973) reported the case of a young woman who
developed a hypothalamic'
tumor. She suffered from excessive hunger and thirst. When she died two years
later, her body weight had doubled and an autopsy revealed a tumor
which was restricted
to the ventromedial hypothalamic region.
Similar start and stop centers for thirst are found in the
hypothalamus. Osmotic,
electrical or echemical stimulation of the lateral hypothalamus
induces vigorous
drinking even in sated animals. Removing these parts of the brain produces at
least temporary refusal to drink in a variety of species. Hormonal factors are
also involved in that when the secretion of the antidiuretie hormone
is reduced,
both humans and animals develop excessive urination and severe thirst.
Time similarity in physiological mechanisms underlying sexual
motivation in humans
and animals is not as clear cut. Sexual motivation of lower animals, especially
females, seems to he under rather direct control of the sexual
hormones. The presence
of estrogen results in sexual receptivity and the absence of estrogen results
in the absence of sexual behavior. Sexual motivation becomes
increasingly independent
of hormones as we look at higher animals and humans. At the level of humans, if
there is a minimal amount of androgen present, sexual motivation seems to he
relatively independent of the exact amount present. Increasing androgens beyond
this minimal amount clues not increase sexual motivation.
A Christian Extension: Like God
Previously I noted that Thompson (1975) began his hook by stating that humans
are animals. In the same section he goes on to point out that biology
often ignores
the fact that humans are animals. Rather than being simply naked apes,
humans possess language which sets them apart from all other animals.
Humans also
have an apparently unlimited ability to develop complex and abstract thought.
Their personalities have a complexity and richness which is
qualitatively different
from animals. Humans are the only ones to deliberately create art, llsev are
the only ones to develop ethical and moral systems and behave with
charity toward
others. After listing all of these God-like characteristics. Thompson goes
on to state that he believes that all of these characteristics are the result
of evolution and have a biological basis in the structure and function of the
human brain. If we understood the brain we should understand all of
human behavior
and experience.
In the Christian perspective taken here, I take issue with this
assumption. Although
I agree that humans are similar to animals in many ways, they are also similar
to God in many others. When one begins to deal with language,
personality, creativity,
morality, ethics, and love, one needs to look more to comparisons with God than
to the structure and function of the brain. God is spirit and a human created
in his image is a spiritual being as well as a physical one.
Before discussing this spiritual aspect, we need to look at a
Christian attitude
toward the physical. Early Greek
philosophy influenced sonic Christian theology so that it sometimes
became overspiritualized"
to the point where the body itself was seen as something evil. The
position taken
here is that the human body is neither good nor evil, hot can he used
for either.
Humans are mortal physically, so that they die and physically return
to the dust
of the earth. Yet though they may be weak physically, they are not inherently
physically evil. Jesus showed a concern for the body in his healing ministry,
He showed compassion for those with sensory and motor difficulties by healing
the blind, the deaf, the lame, the lepers, and those who were maimed. Jesus
would not restore something that was inherently sinful. We know that
the physical
body is not sinful in itself, since Jesus Christ was made flesh and yet lived
sinlessly among us. He would not have taken oil something inherently
sinful. Furthermore,
our bodies are described as God's temples. Jesus Christ and the Holy Spirit are
often referred to as dwelling in us, and God would not dwell in
something inherently
sinful. Finally, God chose the analogy of the human body to tell us about what
our relationship with each other and with his Son should be. He would not have
chosen something inherently sinful as an analogy for the church and
then pot Christ
as the head. As Christians we must study the human's animal-like body and
its influence on behavior.
Spirit and Sin. While humans are anatomically and physiologically similar to
animals, they are also spirit, like God. God is spirit, and humans, created in
his image, are also spiritual beings. Cud clues not dwell in temples
made by humanity,
but he clues inhabit humans, spiritual beings. Romans S has an
extended discussion
of the body and spirit, noting that ,,'hems God dwells in us it even
has an effect
on our natural bodies, giving them new life. The physical and
spiritual influence
each other. Spiritual
and physical well-being go hand in hand, 'The term
"psychosomatic" illness
implies this unity. Psychological or spiritual problems may be expressed in
ulcers, headaches and a variety of other "physical"
illnesses. On the
other hand, the physically ill person is likely to experience
spiritual problems
as well. Pastors are much more likely to visit the physically ill than the
healthy.
As spiritual beings humans are also capable of sill. Psychologists have clone
little to study the effects of sin. Clinical psychologists have noted
how frequently
guilt feelings are found in the etiology of mental illness, but time concept of
sin is seldom mentioned. Menninger (1973) asked Whatever Became of Sin? and
concluded that things which used to he called sins are now called
crimes or symptoms.
When they were sins, the minister or priest dealt with them. Now the
police, the
judge, the lawyer, jailer, psychiatrist or psychologist handle it. They arrest,
coerce, incarcerate, counsel, treat, and execute, but never forgive.
Humans are different from both God and animals in that they have the capacity
to sin and have sinned'. Animals do not have time capacity to sin. It
is the image
of God in humans that makes them morally responsible. God does not sin.
In his holiness, lie does not capitulate to evil.
Sin Must he taken into account in the study of physiological psychology. Not
only are humans a part of a fallen
world, but specific sins have physiological effects. As an example,
police frequently
use the lie detector which capitalizes on the fact that the guilt that most of
its experience when we lie (sin) results in widespread measurable physiological
changes. Blood pressure, breathing, heart rate, and electrical
resistance of the
skin are all affected. Other sins undoubtedly also have physiological
effects.
Perception. While humans are similar to animals in their sensory processes, we
must not forget that humans are also similar to God in their
perceptual processes.
Humans do not merely passively receive stimuli, They are active in
selecting the
ones' to which they attend, organizing and attributing meaning to such stimuli.
When studying sensation as physiological psychologists, we roust be
aware of these
higher processes in humans and the effect these higher processes have
on sensations
experienced.
Cognition. The topic of perception leads naturally to the topic of cognition.
Perceptions are intricately related to cognitions. Humans may have
the same molecular
bases of memory as animals, but humans are also God-like, rational beings. In
Isaiah 1 God asks us to come and "reason together" with huts. We all
agree that animals can learn and we sometimes talk to them, but we do
not really
believe that we can "reason together" with them.
These God-like factors enter into even relatively simple learning situations,
such as classical conditioning. The major research emphasizing
cognitive (God-like)
factors was clone by Kenneth Spence and his colleagues during the 1960's. Spence
(1966) summarizes this work, noting that extinction in animals proceeded at
about the same rate as acquisition, but in humans extinction occurs much more
rapidly. He attributed this to cognitive factors and showed that when
using masking
situations (where the subject was deceived as to the purpose of the experiment)
to eliminate cognitive factors, extinction of the conditioned eyelid response
in humans proceeds at a relatively slow rate, as in animals. That is,
humans are
different from animals, but if one controls for (eliminates) the God-like cognitive
attributes, then humans learn like animals.
Cognitive Motivation. In addition to the animal-like biological
drives previously
discussed, humans also have God-like cognitive motives. Humanistic
psychologists
have studied the motive toward self-actualization as mentioned in the section
on comparative psychology. Even the humanists recognize this drive
toward becoming
Curl-like. Humans may also be motivated by love, a real concern for the other
person.
Cognitive factors are also involved when studying the physiological drives. Numerous experiments have shown that hungry people respond both to
internal cues
and to external cites, such as the presence of food, the effort needed to get
it, and taste. Zimbardo (1969) presents many experiments in which
cognitive dissonance
is shown to change how thirsty people felt, how much
When one begins to deal with language, personality, creativity,
morality, ethics,
and love, one needs to look more to comparisons with God than to the structure
and function of the brain.
water they drank, and even the chemical composition of the blood.
Cognitive factors
are major determinants of sexual motivation. Removal of the ovaries and testes
in humans has been shown to have little effect (in sexual behavior-unless the
person thinks it will.
Conclusion
It should he emphasized here that a human person is a unity, just as God is a
unity. Any division into animallike and God-like attributes is highly
artificial
and only for the purpose of analysis. Even then, something is lust in such an
analysis. Whenever we consider annual-like traits, we must not ignore
the God-like
traits.
The particular Christian perspective taken here accepts what
comparative and physiological
psychologists have dune, yet says that they have simply not gone far
enough. Secular
comparative psychologists have compared humans only to animals. This Christian
perspective says that the comparative approach must be extended to
making comparisons
between humans and God. Likewise, physiological psychology has
emphasized humans
as physical beings. This Christian perspective says that we must also
view humans
as spiritual beings and he aware of their Cud-likenesses even when studying the
physical.
©1980
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Koteskey, R. L.,. "Toward the Development of a Christian
Psychology: Man,"
Journal of Psychology and Theology, 1975, .3, 298-31)6.
Maslow, A. H . Toward A Psychology of Being (2nd ed.). New York: Van
Nostrand.
1968.
Menninger, K. Whatever Became of Sin? New York: Hawthorn, 1973.
Meyer, S. C. ''Neoropsychology and Worship,'' Journal of Psychology and
Theology, 1973, 3, 281-289.
Schaeffer, F. A. The God Who is There. Downers Grove Grove, IL:
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445-458.
Thoinpson. B. F. Introduction to Physiological Psychology. New
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