“I’ve heard it said that psychology is just sinful human beings sinfully thinking
about sinful human beings” (Entwistle, 2015, p. 13). Considering the statement, I
share in the position of Entwistle (2015) that while the statement may not
completely undermine the attempt to understand human nature with human
reason, it does, perhaps, expose us to a deeper reflection and consideration of the
sinful nature of all human beings; theologians and psychologists alike. Entwistle
(2015) succinctly puts it thus, “If the tenets of Christian theology are correct, the
effects of original sin permeates every aspects of human experience, including
our thinking; error and self-deception have thus been added to the finitude of our
creation as delimiters of human knowledge” (Entwistle, 2015, p. 13). According to
the Bible, the Fall of mankind (Genesis, 3, NIV), brought about the “total depravity”
of human nature. Lambert (2016) writes, “Total depravity means that every aspect
of our human existence has been touched. In our inner man, our conscience, will,
intellect, and emotions have been corrupted” (Lambert, 2016, p. 224). Hence,
“Sin’s corrupting influence on our thinking means that we can rationalize moral
choices and make good things seem wicked and bad things appear to be
acceptable” (Lambert, 2016, p. 222).
Viewed from the perspective of the noetic effects of sin, the above statement may
hold some facts. However, not only psychology but all aspects and fields of
human knowledge including theology is affected by the corruption of the human
nature and the distortion of human reasoning. Obviously, “Sin touches every
element of our existence as people” (Lambert, 2016, p. 219). Consequently, the
above statement cannot be accepted without being bias against psychology.
According to Entwistle (2015), “What makes psychology distinct from philosophy
or theology is that it uses some methodologies that are guided by the quest for
empirical evidence” (Entwistle, 2015, p. 14). Both psychology and theology share a
“mutual interest in understanding the ambiguities and mysteries of human
behavior, and healing human brokenness” (Entwistle, 2015, p. 57).
Albeit “the frailty of our thinking imposes limitations on our quest for certainty,”
we are able to understand and know enough about God and the world to sustain
our relationship with God, the people, and the world (Entwistle, 2015, p. 94). Thus,
“All truth is ultimately under God’s sovereignty. However, due to human
limitations, our understanding is imperfect, and sometimes flawed” (Entwistle,
2015, p. 182).
Moreover, my views on psychology and theology favor the Allies model. I firmly
believe that “Psychology and theology, rightly understood, are thus seen as allies,
both of which are of One Sovereign God” (Entwistle, 2015, p. 183). Apostle Paul
writes, “For by him all things were created: things in heaven and on earth, visible
and invisible… He is before all things, and in him all things hold together” (1
Colossians 1: 16-17). Psychology and theology can critique, inform, and enrich
each other, with the Scripture as the “senior partner” (Hawkins & Moitinho, 2012).
Faith and reason are to be given their rightful place and placed in proper
perspective. Entwistle (2015) writes, “For those of us who follow this model, we
will respect the ‘laws’ of Jerusalem and Athens, but our ultimate allegiance is to
the God who is Sovereign over all things” (Entwistle, 2015, p. 183).
a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a References
Entwistle, D., N. (2015). Integrative approaches to psychology and Christianity: An
introduction to a a a a a a a a a a a worldview issues, philosophical foundations, and models of
integration (3rd Ed.). CASCADE Books.
Hawkins, R., & Moitinho, E. (2012). PACO 506: Integration of psychology and
theology. Week one, a a a a a a a a a a a lecture four: Foundational and worldview issues of
integration. Liberty University. a a a a a a a a a a a a a a
https://canvas.liberty.edu/courses/117651/modules/items/13237297
Holy Bible. (2011). New International Version. Biblica, Inc.
Lambert, H. (2016). A Theology of biblical counseling: The doctrinal foundation for
counseling a a a a a a ministry. Zondervan.
