Biblical Examples of Psychological Principles
Most of the research on religious development suggests that cognitive development plays a
significant role in understanding religious doctrine, and the content of the religious instruction
provided to the child. The research of my students and myself on how the concept of salvation
develops confirms this relationship (Habenicht, 1996).
Aden (1992) proposed a relationship between Erikson's stages of personality
development and religious development. He correlates each of Erikson's stages with a facet of
religious development and suggests that mastery of a stage of personality development opens the
possibility of a stronger religious development. Erikson's work has been a popular theory for
integration work.
The child's stage of moral development influences motivation for and understanding of
right and wrong behavior as taught in the home, church, and school. Today there seems to be a
general consensus among moral development specialists that a child becomes a moral person
around the age of three years. Conscience development has begun and the child recognizes the
difference between right and wrong.
Many other areas of development shed light on religious development, including
emotions, childhood friendships, parent-child relationships, personality development,
intelligence, fears, and social development. The challenge is to bring all of this together to
inform religious development (Reich, 1993). While developmental psychology provides many
insights into religious development, we must not be lured into thinking that developmental
psychology has all the answers to understanding the religious development of children and
youth.
I believe religious faith is always a gift from God (Heb. 11:1-3), which He gives in
accordance with our ability to understand and use (1 Cor 13:11). The religious faith of
childhood is a valid faith, however different it may be from the faith of an adult. Jesus himself
confirmed the faith of childhood (Matt. 18:1-14). In guiding religious development during
childhood and adolescence we are completely dependent on the work of the Holy Spirit to draw
children and youth toward the Saviour (John 16:6). We must never forget this dependence. It is
the essential key to religious development.
I believe the areas of psychology introduced in this section--counseling, moral character
development, and developmental psychology--are some of the most important for the integration
dialog because they involve people and their ability to grow and change. God's Word has a great
deal to say about growth and change in human beings.
Biblical Examples of Psychological Principles
Analyzing Biblical passages, stories, or persons from a psychological viewpoint has been
a very popular approach to the integration of psychology and the Bible. Examples abound: The
Psychology of Jesus (McKenna, 1977); the counseling techniques Jesus used with the woman at
the well; the relationship between Erikson's life cycle theory and the beatitudes (Capps, 1985);
and psychodrama of Biblical stories (Pitzele, 1991). Another related approach, also popular, is
to search the Bible for examples of psychological principles.
I am indebted to Marion Merchant, long-time professor of psychology at Andrews
University and instructor for the course Religion and Psychology, for the psychological analysis
of the story of the Good Samaritan and some examples of the application of psychological
principles to the Christian life, which follow.
The Good Samaritan Story
The occasion for Jesus' telling of the story is the lawyer's question of how eternal life is
gained. In Jesus' answer, centering in the story, He told of a seriously-wounded victim of a crime
and the responses to him of three men coming upon the scene. From a psychological
perspective, basic to their responses was an underlying attitude–a mixture of belief and emotion–
that predisposed them to respond to the victim, in a positive way by the Samaritan and in a
negative way by the priest and Levite. Attitudes reflect past experiences and, depending on their
strength, predict or direct future actions. The actions of the three men thus infer something of
past experiences and their differing attitudes.
Perception, a person's view or grasp of a situation, is directly associated with attitudes.
Perception is strongly influenced by a number of factors, including emotions, values, that which
is the focus of attention (both selective attention and selective inattention), and perceptual
defense (resistance to recognizing threatening or disturbing stimuli). The Samaritan's perception
of the situation obviously differed from that of the priest and the Levite. His attention was
immediately, we can suppose, focused on the victim and his need, whereas the priest and the
Levite's selective inattention and/or perceptual defense ignored the victim beyond initial notice
(although some versions note that the Levite took a closer look).
Emotional appraisal (an evaluation of the personal meaning of a situation in terms of
good or bad, etc.) follows perception and in turn (if sufficiently strong) is followed by
physiological arousal, adaptive behavior, and then emotional expression. The evidence of
emotional appraisal as the personal meaning of the situation to the Samaritan and his adaptive
behavior is reflected in compassion on seeing the injured man, going to him, and then giving
abundant and generous aid. In contrast is the apparent appraisal's personal meaning to the priest
and the Levite in their passing by "on the other side", in as much avoidance of the situation as
possible.
Whether or not there was any thought of their aiding the victim, we cannot, of course,
know. There was in the scriptures known to them injunctions that would have supported their
doing so. Had there been any notion of doing this, however, it would have conflicted with the
repugnance they apparently felt and they would, momentarily at least, have faced a motivational
approach-avoidance situation. Then, having chosen the avoidance option contrary to conscience,
experienced some cognitive dissonance caused by the discrepancy. The story, however, does not
indicate this.
The Samaritan's compassion indicates empathy. Helping is more likely when one takes
the perspective of a person in trouble and feels empathy for his plight. The altruistic motive is
based on sympathy and compassion, clearly lacking in the religious priest and Levite. The
Samaritan's going all out in aiding the victim is surprising. While seeing someone in trouble
may motivate one to help, it is usually only if the costs are not excessive in terms of effort, risk,
or embarrassment, for example. Another surprising fact, psychologically, is not only that the
Samaritan helped the Jew, but the degree of his self-giving, for help is given most likely when
the person in need is similar to oneself and there is a feeling of connection. There was little or
no sense of connection between Samaritans and Jews, a fact obviously true for the priest and
Levite, but not for the Samaritan, at least not as a deterrent to helping.
Psychology's information can illuminate some of the facts of the story, but the Bible
offers the larger meanings. Jesus elicited one of these from the lawyer by asking him to identify
"neighbor," thus defining the term in the law, obedience to which was essential to eternal life.
The definition of love commanded by the law also appeared in the story: full and unconditional
self-giving in serving the needs of others, exemplified by the Samaritan and even more by Jesus
whose statement about Himself, "I am among you as one who serves." The parable of the sheep
and the goats in Matthew 25 also expands the meaning of the behavior of both the Samaritan and
the priest: "You have (or have not) done it unto me."
Learning is made richer and more appealing when it has greater meaning. Research
reveals two types of meaning: surface and deeply-felt. Obviously, the latter is the more
significant. At least three factors contribute to deeply felt meaning, any one of which must be
present: relevance, emotion, and context. The story of the Good Samaritan was relevant to the
lawyer's question, it evoked emotions, and it included a background of familiar information. Not
only was its meaning more likely deeply-felt by the lawyer and all those listening, but it
continues to have that level of meaning for us. Jesus' method of teaching was to elicit deeply felt
meaning.
Psychological Principles and the Christian Life
There are a number of psychology-related facts, which are pertinent to the everyday life
of a Christian. Some relate to the experience of temptation and help to explain Adam and Eve's
succumbing to it and Jesus' success in meeting it. Eve and Adam came to focus only on the
perceived gain and in so doing there was no awareness of what would have been strong
deterrents; thus, temptation had full power. In contrast, Jesus doesn't appear to have given even
a lingering thought to "gain", but immediately focused on the strongest of deterrents, scripture.
Such is the power of focus and selective attention and inattention. That determines the
difference in the outcome of a temptation experience to which selective attention is directed and
what is ignored by selective inattention. . Recent research shows the immense power of our
ever-present emotions, which exert considerably more influence on our thought and action than
we realize. Two of the strongest emotions are fear (any perceived threat to self) and pleasure.
Incoming information relating to either of these "take the brain's superhighways" and, depending
on their strength, get priority before considered thinking and thus may precipitate thoughtless
and damaging action. This is at least part of the power of some forms of temptation. Knowing
this should make us more careful in the kinds of situations we allow ourselves to be in. If the
situation cannot be avoided, we should be on guard lest either one of these emotions overpower
our conscience and reason.
Our thoughts also have a powerful effect on our lives. "As a man thinks in his heart, so is
he" says the Good Book (Prov 23:7). "What is in our minds shapes our lives" goes an ad for a
Christian bookstore. Not only do our thoughts influence our behavior, but they affect us
physically. Every thought exerts a significant influence on every cell in our bodies, states
psychiatrist Daniel G. Amen in his book, Change Your Brain, Change Your Life. He also states,
in effect, that it cannot be overemphasized how contagious our thoughts are and how much
hidden influence they exert on others. Our minds and thoughts directly affect the deep limbic
systems, our own and those of others around us. Paul's admonition in Philippians 4:8 strikes to
the point: "Finally, brethren, whatsoever things are true, whatsoever things are honest,
whatsoever things are true, whatsoever things are pure, whatsoever things are of good report; if
there be any virtue, and if there be any praise, think on these things." From what impact of
negative and depressing thoughts and emotions these positive thoughts would protect us, as well
as the others in our lives, we do not know.
As noted in the above illustrations, God's Word provides ample proof of His ability as a
"psychologist". He originated the laws of psychology. As we discover these laws, and live by
them, we become whole.
Psychology and Personal Faith
Finally, the study of psychology has enriched my personal faith in many ways, too
numerous to discuss in depth, so I will only hint at what has inspired me. My faith has been
strengthened by...
The ability of human beings to create "in the image of God".
The millions of babies born perfectly normal.
A newborn baby's knowledge and awareness.
A tiny baby doing her best to "hook" an adult into looking her way.
The coordination of billions of brain cells.
The joy of the renewal of a sick mind, when at first there appeared to be no hope.
The resilience of children in "impossible" circumstances.
God's willingness to give human beings complete choice over their fate and His willingness to
support them through their choices.
A three-year-old's prayer.
A twelve-year-old's decision to show his faith publicly.
Jesus' teaching methods and counseling techniques.
God's psychology, especially in the Psalms.
The beginnings of conscience development.
Conscience renewal at conversion.
The journey from twelve to twenty.
The research on parenting styles.
Forgiveness...and moving on again.
The capacities of the human brain.
The list could go on and on, as I marvel at the Creator's designs. During the first three
years children learn more than in all the rest of their lives. They bond with their caregiver and
learn to express their needs. They learn to walk, talk, and play. They learn to love, trust, and
obey their caregiver, the foundation for all later religious life. They become "little people" who
can relate to other children, as well as to adults. They become moral creatures with a beginning
conscience and the ability to learn right from wrong. I marvel at how the Creator has tied the
mother and father's love with the development of conscience.
Even though the mind is still very mysterious, what scientists know points to creatures
created in the image of God. The human mind clearly differentiates people from animals. The
mind enables humans to communicate with God. New discoveries about the functioning of the
brain only add evidence of a Creator's design. The capabilities of the human brain are awe-
inspiring. Even though computers simulate the human mind, it is humbling to remember that it
takes a human mind–or many minds–to create a computer model of the brain.
I have been privileged to share some of life's most intimate moments–both joyful and
sad–with adults and children. I have also been given a glimpse of the Creator's power to restore,
perhaps a peek at the joy of heaven when restoration will be complete. The adult or child who
struggles to overcome his past, who chooses a new way to live, and strikes out on an unknown
pathway toward freedom provides a living demonstration of God's incomparable recreating
grace. There is no joy quite equal to being a partner in that recreating process. I can never doubt
what Jesus can do for sinful human beings. I have seen Him in action.
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REFERENCES AND SELECTED BIBLIOGRAPHY
Aden, L., Benner, D. G., & Ellens, J. H. (1992). Christian perspectives on human development.
Grand Rapids, MI: Baker Book House. [A book of readings to accompany courses on
human development.)
FBaumrind, D. (1967). Child care practices anteceding three patterns of preschool behavior.
Genetic Psychology Monographs, 75, 43-88.
FBaumrind, D. (1971). Current patterns of parental authority. Developmental Psychology
Monograph, 4, 1-103.
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Blamires, H. (1963). The Christian mind: How should a Christian think? Ann Arbor, MI:
Servant Books.
FBrand, J. L. (1997). Challenges for a Christian psychology from cognitive science. Journal of
Psychology and Christianity, 16, 233-246.
FBufford, R. K. (1977). God and behavior mod: Some thoughts concerning the relationships
between biblical principles and behavior modification. Journal of Psychology and
Theology, 5, 13-22.
FCapps, Donald E. (1985). The beatitudes and Erikson's life cycle theory. Pastoral Psychology,
33, 226-244.
FClouse, Bonnidell. (1985). Moral development: Perspectives in psychology and Christian
belief. Grand Rapids, MI: Baker Book House. [A basic text on moral development.]
FClouse, Bonnidell. (1990). Jesus' law of love and Kohlberg's stages of moral reasoning.
Journal of Psychology and Christianity, 9, 5-15.
FClouse, Bonnidell. (1993) Teaching for moral growth: A guide for the Christian community
teachers, parents, and pastors. Wheaton, IL: BridgePoint Books. [A moral development
guide for Christian workers which is also useful as an introductory text on moral
development.]
FEck, B. E. (1996). Integrating the integrators: An organizing framework for a multifaceted
process of integration. Journal of Psychology and Christianity, 15, 101-115.
English, H., and English, A. (1958). A comprehensive dictionary of psychological
and psychoanalytic terms. New York: Longmans, Green.
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Faw, H. W. (1995). Psychology in Christian perspective: An analysis of key issues. Grand
Rapids, MI: Baker Book House. [A discussion of key issues in psychology from a
Christian perspective which might be useful as a supplementary text for basic psychology
courses.]
FHabenicht, Donna J. (1996). Have they gotten the message? How children view salvation. The
Journal of Adventist Education, 58, 4-8.
FHabenicht, Donna J. (1998, March). Religious development of children and adolescents: An
integrative view. Paper presented at the meeting of the Christian Association for
Psychological Studies, Chattanooga, TN.
