LIBERTY UNIVERSITY JOHN W. RAWLINGS SCHOOL OF DIVINITY
Biblical Analysis Strengths of Christian Psychology
A Paper Submitted to
the Faculty of the School of Divinity
in Candidacy for the Degree of
Doctor of Education in Christian Leadership (Ed. D) Department of Christian Leadership and
Church Ministries
By
Mary Gracias
Lynchburg, Virginia
10/2022
Christian psychology rightly observes that true “psychology” is not so much the
professional, modern, scientific discipline that is thought of today but simply refers to the study
of human beings. This perspective may help people to recognize how the Scriptures speak
insightfully and powerfully regarding human nature, though it does not sound like a modern-
day psychology textbook. Since Christians believe the Bible is the authoritative Word of God
and is the sole, God-breathed source of truth (2 Tim. 3:16-17), it would be backward to expect
the Scriptures to conform to modern psychological terminology and categories anyway.
Furthermore, with this more general definition of “psychology” in mind, rich resources of
insight regarding human nature may be re-discovered in works like those of the English
Puritans, who wrote deeply and biblically about the human condition.23
Christian psychology has also shed light on the all-too ignored problem of presuppositions
in psychological systems. As a discipline, psychology has been around for 2500 years and yet no
agreement regarding the nature of human psyche well-being has been achieved. Why is this?
Roberts and Watson insightfully note that the concept of well-being cannot “be settled to
everyone’s satisfaction independently of metaphysical, moral and religious commitments…
[nor] by purely empirical methods of research.24Christian psychologists have been more careful
than other Christian thinkers regarding worldview commitments and their impact on
psychological conclusions. They endeavor to form a psychological system that is
presuppositionally Christian, and recognize that this system will reflect a true picture of
humanity because it is distinctly Christian. In addition, the worldview awareness of Christian
psychologists often allows them to detect unbiblical commitments in psychological systems that
integrationists sometimes fail to see.
Finally, Christian psychology is to be commended for its desire to be a distinctly Christian
witness in a secular psychological environment. C. Stephen Evans’ challenge for Christians to
develop a uniquely Christian approach to psychology “while continuing to participate actively in
the broader field” means that unbelievers may be influenced by Christian psychologists with
the gospel of Christ and biblical truth (Matt. 28:19-20).25
Weaknesses of Christian Psychology
While Christian psychology has much to commend, it also suffers from several weaknesses.
First, CP is built upon a faulty view of the Scriptures. Though Christian psychology rightly notes
the need for proper presuppositions, it stumbles out of the gate in the area of bibliology.
Christian psychologists affirm a form of the authority, necessity, sufficiency, and primacy of the
Scriptures, yet they define these qualities of Scripture in such a way as to actually undermine
them.Johnson,26 For example, Johnson affirms that, “the Bible has ultimate authority over all of
psychology and soul care,” but later admits that “the Bible’s authority also varies depending on
the subject matter. Scripture’s authority increases in proportion to the extent that Scripture
explicitly addresses a particular topic.27This is a significant assertion.28 While it is true that the
Bible addresses some topics in more detail than others, the Bible always carries with it final,
ultimate authority in all of the matters it addresses. The Chicago Statement on Biblical Inerrancy
affirms:
Holy Scripture, being God’s own Word, written by men prepared and superintended by His
Spirit, is of infallible divine authority in all matters upon which it touches: it is to be believed, as
God’s instruction, in all that it affirms, obeyed, as God’s command, in all that it requires;
embraced, as God’s pledge, in all that it promises.29
Scripture does not teach a sliding-scale of authority which varies depending upon the
amount of information revealed on any given topic. Rather, the Bible is equally authoritative in
all the matters it addresses. Grudem writes, “all the words in Scripture are God’s words in such
a way that to disbelieve or disobey any word of Scripture is to disbelieve or disobey God.”30
Christian psychologists affirm a form of the sufficiency of Scripture, but explain this
doctrine in such a way as to actually view the Scriptures as insufficient for soul care.31 They hold
to the primacy of Scripture, but deny it in many of their works by reading into Scripture certain
psychological terms, concepts and theories. For example, Siang-Yang Tan and Larry Crabb both
affirm that man has certain psychological “needs” for security (love) and significance
(meaning/impact), but these conclusions arise from the influence of Maslow and needs
psychology, rather than the Bible.32Though the stated goal of CP is to construct a true
“psychology” from the text of Scripture, Christian psychologists often read their own
psychology into the biblical text. In his otherwise helpful article describing Pauline
psychotherapy, Roberts cannot help but use terms and concepts from twentieth century
psychology: “dysfunctional personality,” “self-transformative action,” “therapeutic action,”
“actualizing the new personality,” “dissociation.33 Even the term “Pauline therapy” seems oddly
modern when seeking to do biblical exposition regarding the sanctification model revealed in
the Pauline epistles. While Roberts may simply be employing these terms in order to better
communicate to a psychologically-informed audience, these terms are not neutral, and are
being imposed upon, rather than derived from the biblical text.
Solid exegesis and interpretation of the biblical text is absolutely necessary for Christian
psychologists to achieve their goal of developing a truly Christian psychology. But a proper
handling of the text of Scripture is actually a weakness of the movement. For example, Diane
Langberg’s interpretation of Genesis 1:26-28 regarding the image of God as voice, relationship,
and power is novel, and not based on solid exegesis of the passage.34 Roberts and Watson’s
explanation of the Sermon on the Mount amounts to a surface-level inspection of “healthy
traits” for “well-being,” rather than a serious exposition of the text.35Likewise, Crabb struggles
with proper exposition of three key passages which form the basis of his book, The Pressure’s
Off.36
Not only do Christian psychologists struggle in areas regarding the Bible, the movement
provokes concern in regard to the ecumenical emphasis it articulates. The stated goal of CP is to
form or “recover” a unique, truly Christian psychology by studying the Scriptures and works
from Christians in church history. Yet at the same time, CP strives to be ecumenical, diverse and
pluralistic in all of its endeavors. The amplification of the mission statement of the Society for
Christian Psychology states:
A Christian vision of human nature is shaped primarily by the Christian Scriptures, as well as
Christianity’s intellectual and ecclesial traditions. However, a Christian psychology will also be
critically informed by other relevant sources of psychological truth, particularly its own
reflection, research, and practice, but also the psychological work of other traditions (e.g.,
secular psychology), philosophy, human experience, and the other human sciences. While
God’s understanding of human nature is the goal of a Christian psychology, given human
finitude and the existence of distinct Christian traditions, the Society welcomes those working
from any perspective within the historic Christian Church.37
The ecumenism of the movement is further seen through the diverse background of the
Society’s executive and references boards as well as the diversity of both the authors and
theological systems represented in the society’s journal, Christian Psychology. For example, two
editions of the journal featured a focus on Catholic Psychology and Eastern Orthodox
Psychology.38 While diversity can provide wonderful opportunities of mutual learning,
understanding and communication, it seems that CP’s commitment to this level of ecumenism
will render its initial goal of developing a singular Christian psychology unlikely. There are vast
differences between a Protestant and Catholic understanding of salvation alone, with dozens of
other significant theological differences which render any sort of compatibility
impossible.39ntegrationists have challenged Christian psychologists regarding the possibility of
achieving such a unique, singular Christian psychology,40 and even Eric Johnson himself seems
to concede that the whole CP project is destined to fail as the “inevitable and happy result of
human finitude.”41
Finally, Christian psychology suffers from weaknesses in actual counseling practice. The
most telling aspect of any system of soul-care is ultimately how one goes about helping people
with counseling problems. CP desires to develop a unique Christian psychology (understanding
of people) and psychotherapy (how to help people) while “continuing to participate actively in
the broader field.”42 Since the “broader field” of psychology and professional mental health is
largely secular, Christian psychologists often maintain licensure, accreditation, and
memberships in professional societies that require certain secular commitments. In counseling
practice, these secular commitments often mean there is a reluctance to be overtly Christian in
counseling through prayer, through utilizing the Scriptures or through presenting the gospel to
clients who may not be saved. Worse still, secular commitments of this nature may render
these biblically mandated pursuits “unethical” in one’s professional context.
Diane Langberg provides a clear example of Christian psychology at work in an actual
counseling situation.43 She rightly notes that the mental health professional ought to “bear in
their person a representation of the character of Christ and that character must shape the
therapist, the client and the relationship between them.”44However, her overall approach to
counseling is surprisingly secular. Like the levels-of-explanation, transformational, and
integrationist approaches, CP avoids anchoring its counseling in the Bible.45 At best, the Bible
has an accessory role, rather than a foundational, functional control over the counseling
process.46 While the Scriptures are clear that a relationship with God through the Person of
Christ is a person’s source of hope, strength, encouragement and stability in the day of trouble,
Langberg notes that the client’s relationship with God needs to be explored to “see whether or
not that can contribute to his stability at this time.”47 The gospel message of Jesus Christ is
noticeably absent throughout the entire case. Without Christ as the hope for the counselee,
encouragement will primarily be found through the relationship with the therapist. In another
work, Langberg describes the role of the therapist as bringing about “redemptive” healing as
she “incarnates”Christ.48 This latter term goes beyond simply being “Christlike” to actually
assuming something of a parallel role with Christ in the “redemptive” healing process.49 She
writes, “The work of Jesus in this world resulted in redemption. His work in and through you
[the therapist] in this world will also result in redemption.”50
Conclusion
While Christian Psychology commendably sets out to rediscover a truly Christian view of
persons and rightly sounds the alert regarding the unbiblical worldview assumptions of secular
counseling systems, it seems that their efforts to develop such a system are not being realized.
In counseling theory, CP is plagued by a commitment to ecumenism and struggles to accurately
interpret and apply the biblical text. In counseling practice, CP looks surprisingly secular, where
Scripture and the gospel of Jesus Christ do not functionally inform and drive the counseling
process. If a solid biblical and theological foundation could be established based upon an
affirmation of Scripture’s sufficiency and authority for counseling, coupled with a more careful
exegesis of the text applied to both counseling theory and practice, perhaps the vision of
Christian Psychology could be achieved.
