How Should Christians Interact with Psychology?
When students consider studying counseling at Cairn, I always know there is a question coming:
“How do you understand the relationship between the Bible and psychology?” It’s a difficult
question; I am always reluctant to give a brief answer because my thoughts on this topic cannot
be reduced to a few pithy sound bites, and I am afraid the longer answer will just confuse them.
Instead, my response is to tell them I teach an entire course devoted to the topic of Christianity
and psychology, and by the end of that course, they might have their question answered.
Still, it’s an important question that deserves a satisfying answer.
There are four things to think about when it comes to the Bible and psychology:
1. It’s complicated.
The relationship between psychology and the Bible is complicated. It is not as simple and
straightforward as some people would like to believe. Many of my students have previously been
promised simple answers, but those don’t seem to stand up to close scrutiny.*
Understanding the complexity of this relationship creates a culture of critical thinking, not
criticism, as our students begin to integrate the truth they find in the Bible with the concepts they
find in the textbook.
2. The phrase “All truth is God’s truth” needs more explanation.
The maxim “All truth is God’s truth” is not the weight-bearing expression of our program. The
message behind this maxim is that psychological truths carry the same truth-value as biblical
truths because God reveals both. But God does not always reveal both. Biblical truths are
authoritative in ways that psychological concepts can never be. By believing that Scripture
speaks to the heart of people’s trouble, we know that God has much to say about people’s
problems, including their psychological disorders.*
Scripture is rich in description, explanations, and prescriptions. Psychology as an academic
discipline does generate useful data and explanations about human behavior. But even the
concepts that I think are useful and laden with truth still bear some imprint of a secular
worldview. A counselor’s biblical framework for thinking and counseling must be deeply and
firmly rooted in the truths of Scripture while well-informed by psychology.
3. Always consider the worldview.
The impact of a secular worldview does not distort all psychological concepts in the same way or
to the same extent. When discussing the relationship between the Bible and psychology,
worldview is a key term. Christians differ significantly on this issue.
One common view is to start with the assumption that Scripture only serves to make up the rules
of engagement but offers no potentially competing models of explanation. From this perspective,
a Christian worldview only serves as a set of limiting “control beliefs,” like the sidelines on a
football or soccer field. They do not tell you where to run or how to run, but only where you
cannot run. As long as you are running between the lines, you can pretty much do what you
want.
In contrast to this view, an integrated biblical approach to psychology lets you contribute to the
playbook. At Cairn, we hold the perspective that the influence of a biblical worldview on
the validity of a psychological concept depends on the extent to which the concept itself is
directly connected to a worldview assumption.*
Here’s an example: I teach a course in psychopharmacology—the study of the effects of drugs
on the mind and behavior. I begin the course by considering how a biblical view of the nature of
personhood dictates my understanding of the mind-body problem. Here, specific biblical
doctrines play a constitutive role in determining a Christian counselor’s view on the prescription
and use of medications. On the other hand, worldview is not a central focus when we shift to a
discussion of the role of different medications in the production, synthesis, distribution, or
reuptake of neurotransmitters. Every counseling course is designed to consider the impact of a
biblical worldview in this way.
4. Scripture portrays human nature comprehensively.
We believe Scripture provides a conceptually comprehensive analysis of the human condition,
complete with important concepts about personhood, problems of living, and mechanisms of
change. We begin with the assumption that Scripture provides a sufficient resource for
counseling. Students spend two semesters working out a biblical-theological model of
counseling. For many of our students, this is the hardest curriculum to master. Many Christians
begin with the belief that Scripture can be devotional, exhortational, and behavioral, but not
diagnostic and explanatory—as psychology would be. While the study of psychology is a
worthy pursuit, we ultimately believe that Scripture is the sufficient and final authority for
addressing people’s complex issues. If you want to understand humans, the Bible does so most
fully.
How should Christians interact with psychology? They should integrate the two in a biblically
faithful manner. Deep integration of a biblical approach and psychology does not occur
overnight. Ultimately, it requires discipline and a desire to serve the Lord to the best of our
ability.
Can a Christian Really be a Psychologist?
As I read through a stack of essays, one caught my eye. My student concluded her work with a
strong statement: "After a whole semester of studies in psychology, I conclude that it is
impossible to be a psychologist and a Christian at the same time."
After I recovered from my shock, I responded: "If this is the case, then I cannot exist, because I
am a Christian and a psychologist."
I understand why my student came to this conclusion. A lot of Christians ask, Isn't the Bible
enough for us? Why should we trust the ideas of those who reject God’s truth? Should mature,
obedient Christians ever need psychological insight?
Moreover, the Bible says, "The person without the Spirit does not accept the things that come
from the Spirit of God" (1 Cor. 2:14, TNIV) and, "the wisdom of this world is foolishness in
God's sight" (1 Cor. 3:19). It also affirms that Jesus "did not need human testimony about
[humans], for he knew what was in them" (John 2:25).
And what about some Christian counselors who argue that professional counsel outside of the
Bible is misleading?
Psychologists have a reputation for being skeptical atheists who think people made up the idea of
God as a pacifier for their anxiety. Indeed, many psychologists are atheists and are very critical
of Christian beliefs. For example, rational-emotive counseling guru Albert Ellis accused those he
called "devout religionists" of being irrational. Ellis is not alone. Sigmund Freud taught that God
was invented by our need for a father figure. The works of prominent thinkers such as
psychoanalyst B.F. Skinner, linguist Noam Chomsky, sexologist Alfred Kinsey, and many others
also give the impression that atheism and psychology are related. Is this perception correct?
The short answer is no. Psychology and atheism are not necessarily related, and I'd like to
explain some reasons why—not only for students like mine, but also for Christians who might
opt out of receiving needed help because of misconceptions about psychology.
Faulty Reasoning
Individual psychologists do not represent the whole field of psychology. This is true for any
professional field.
Some time ago, newspapers published the sad story of a Christian pastor who was found guilty
of murdering his own wife. No intelligent person would conclude that, in light of this case,
Christianity teaches that husbands should kill their wives. The ideas and behaviors of
professional persons don't necessarily represent their professional field. While it is true that some
psychologists are biased against Christianity, that doesn't mean the science of psychology is anti-
Christian.
Further, just as you will find many biased psychologists, you will also find many biased
biologists, physicists, chemists, teachers, medical doctors, and engineers. We should not label
professions anti-Christian because some professionals reject the Christian faith.
Compatible Conclusions
Most psychological studies are not hostile to Christianity. In fact, I propose that the bulk of
psychological research is supportive of Christian teachings. A clear example of this is Diana
Baumrind's studies on parenting styles. Her research led to the conclusion that parents who listen
to their teenage children and who impose clear limits on their behavior are the most likely to
foster healthy adult offspring. This balanced parenting style echoes very closely the words of the
apostle Paul to parents, "Do not exasperate your children; instead, bring them up in the training
and instruction of the Lord" (Eph. 6:4).
Another example is the large number of psychological studies that tells us venting anger is bad
for us and for those around us. These studies demonstrated scientifically the wisdom of the
apostle Paul when he commands us to "get rid of all bitterness, rage and anger" (Eph. 4:31).
Obviously, not all psychological studies support Christianity. Some even seem to contradict
Christian teachings. For example, some studies have concluded that intercessory prayer does not
work. This conclusion directly contradicts what we read in James 5:16: "The prayer of a
righteous person is powerful and effective" (TNIV). However, it's important to remember that
psychology doesn't normally have a single explanation for any event. Several psychologists have
identified serious problems with the methods used in the studies that disqualify intercessory
prayer, raising significant questions about the studies' validity.
Appreciation for Complexity
Psychological theories are not fixed. The goal of psychological studies is not necessarily to
discover absolute truth, but rather to create theories that help us organize our limited knowledge
and understand what we observe. For this reason, psychological theories change constantly.
Psychologists modify or abandon older conclusions in favor of better explanations. One classic
example of this is Franz Gall's idea of phrenology. This 19th-century theory associated people's
behaviors with the bumps on their heads. Interest in this theory dwindled, however, after a
number of studies demonstrated that some violent individuals had large "benevolence bumps" on
their heads!
Theories go through changes for many reasons, in part because human beings are too
complicated to be explained with simple conclusions. The scientific method, to date, is not
sensitive enough to grasp the complexities of our minds. Our memory and intelligence are not
large enough to make sense of all possible factors associated with our minds.
As a Christian, when I look at the information psychologists are gathering about humanity, I am
compelled to exclaim, "Such knowledge is too wonderful for me, too lofty for me to attain. . . . I
praise you because I am fearfully and wonderfully made . . ." (Ps.139:6, 14).
