Review of Eric Johnsons Psychology and Christianity

Review of Eric Johnsons mental acquaintance and ChristianityReview of Eric Johnsons psychological science and Christianity Five ViewsTITLE Psychology Christianity Five ViewsEDITOR Eric L. JohnsonEDITION 2ndCONTRIBUTIONS BY David G. Myers, Stanton L. J iodins, Robert C. Roberts Watson P.J., John H. Coe Todd W. manor hall, David PowlisonPUBLISHERS Intervarsity Press, Downers Grove, IllinoisYEAR OF PUBLICATION 2010NUMBER OF PAGES 319 damage 14.37IntroductionThis harbor discusses five views on the relationship amidst Psychology and Christianity. The five views, put forward-moving by seven contributors, include A Levels-of-Explanation View, An desegregation View, A Christian Psychology View, A Transformational Psychology View and A Biblical Counseling View. Each view is in like manner mirrored by prop acents of former(a) orgasmes. The editor provides an insight through the preface and the introductory and concluding chapters. In the preface, he clearly puts the stress to t he oblige and its coverage in perspective.Chapter 1 A Brief History of Christians in PsychologyIn this 39-page chapter, Johnson gives the history of the debate on psychology and Christianity and summarises the five approaches. He traces scriptural psychology to origin. Johnson rationalises that, from the beginning of creation to His continuous orderly designate, God presents a rationality that digest be verified. He argues that the history of Christianity has shown science as a cardinal gift from God. He further talks intimately late modernness witnessing Darwins perverse theory of evolution with psychological developments replacing biblical study and philosophical reflection. Johnson also discusses the churchs intellectual crisis and the responses of Christians to the sweet psychology and lowestly highlights the five approaches of the moderate.Chapter 2 A-Levels-of-Explanation ViewMyers begins his 30-page expo by looking at differing definitions of psychology over time a nd replies inquisitive critics that psychological science and Christian doctrine blend well. He argues that ones perspective depends on what one wants to talk astir(predicate) and that religious and scientific levels of explanation and analysis are often complimentary. He sees no contradiction of explanations at different levels and states that psychological science, hidden values and spiritual awe are complimentary. He also argues that our values, estimations and predictions guide enquiry thereby exposing the reality. He claims that pile of assent stool no problem with psychological examination and that a connecting link exists between the two. Myers tabulates Seven Ways to Relate Faith and Psychology with examples (p.57). He states that few(prenominal) of psychologists conclusions concerning attitudes, behaviour and situations are drawn from religious ideas. He states that psychology challenges us sometimes to examine some cherished ideas and consult the Scripture as in r esearch on erroneous thinking and new information more or less sexual orientation. Myers concludes that psychology and faith share the same ideals of humility and scepticism. He summarises the some(prenominal) links between psychology and faith and warns that psychological science should non be seen as the final word but rather keep alive the ever reforming Reformation spirit (p.75).Other writers assent that Myers piece has a bias for good science but there are also criticisms of his view. Jones, for example, faults Myers approach for failure to specify which beliefs will shape the take a crap and for offering no social function compelling from science itself. Watson in addition sees Myers definition of psychology as suspect and his essay as mere Christians interpretation of various scientific findings. Coe and Hall claim that Myers approach provides only complimentary views with no proper articulation to critique and that it is yet descriptive and not prescriptive. Lastly, P owlison states that Myers example of rationality is ambiguous and that his treatment of self esteem and self-affirmation is futile.Chapter 3 An Integration ViewIn his 28-page essay, Jones looks at the integration of Christianity and psychology as the employment of Gods consecutive Word (p.115) and the elements include biblical truth, methodical science and argumentation, psychological learning and Christianity. He talks rough engaging psychotherapy theories critically and constructively. He examines several studies and argues for the need to frame the rationality of the client in direction and psychotherapy in terms of the Christian brain of Jesus. He advises that there should be cautious reflection on the al-Quran to understand better what it says about sexuality and homosexuality for future research. He concludes by defining integration as the discipline and profession of psychology with a commission to having ones Christian convictions shape every aspect of ones work (p.12 5).Myer notes the akinity between him and Jones in using science to interpret the Bible. He faults Jones, however, for overstating the extent to which biblical truths are as stable as empirical evidence. Roberts sees Jones as integrating two dissimilar concepts psychology and Christianity and making one thing out of two things very strange to each(prenominal) other. He advocates that Christianity and psychology should be seen as one. Furthermore, Coe and Hall criticise Jones failure to adequately criticise a wrong view of science which excludes the study of faith and values. Lastly, Powlison, criticises Jones for restricting the impact of Christianity to narrowly religious topics and for failing to mention details of human experience.Chapter 4 A Christian Psychology ViewIn their 30-page essay, Robert and Watson state how one psychology assumes several dimensions that are similar to many psychologies. They call for the retrieval of the long tradition of Christian psychology as a freshman step with the Bible having a special place. They say that the sermon contains psychology because it conceptualises personal well-being and the free themes of geek traits and attitudes and preaches against psychopathology topics like divorce and hatred. They further look at Jesus sermon in Matthew 5 as containing virtues qualified to be psychological themes. Their second step concerns empirical research at heart the Christian tradition on human beings like in contemporary psychology. Thereafter, they write on Operationalising the Christian Tradition by using socio-scientific methods. They also call for future comparative empirical investigations that will accommodate to world views. Finally, they see the prospects of Christian Psychology as promising.Myers agrees with Roberts and Watsons psychology from broader perspective. He, however, sees their call for a hard-hitting Christian Psychology as misdirected and irrelevant. Jones praises this work too but sees a problem in Christian psychology being treated as a singular entity. Coe and Hall criticise the view for failing to affirm what Christianity itself affirms and for its two-step approach for empirical work. Finally Powlison sees a similarity between Christian psychology and his own brand of Biblical counselling and raises some similar research questions that may arise from both approaches. He, however, felt jarred by Roberts and Watsons use of the word trait to describe the quality of flourishing man (p.197).Chapter 5 A Transformational Psychology ViewIn their 46-page essay, Coe and Hall look at transformational psychology as a model which tries to mould traditional way of thinking of psychology in relation to Christianity scientifically (p.199). They discuss the history of psychology and engaging in psychology in the spirit. They also discuss the practitioners doing one single psychology but with a complex study of reality in faith and those doing psychology as descriptive and prescriptive science. They thereafter address the issue of existential and theoretical framework as it relates to the person, the process and the product of practising psychology in conformity with God. They explore five levels of transformational psychology on theories, research and training which are depicted in their figure 3 labelled Contours of a transformational model of psychology (p.222). They conclude by emphasising that focus of transformational psychology is on the person and process, and affirm that the implications are compelling.Myers recommends Coe and Halls ambitious effort to psychological scientists. He, however, queries their assumptions and dissents from their effort to transform psychology into religion (p.228). Jones criticises their individualism and sees their call for independence from past thinking about Christian psychology as likely to lead to the argument as to which psychologist is spiritually mature or transformed. Roberts criticises the writers for saying little about the subject of Christian psychology and the character of the psychologist. Finally, Powlison commends them for their comprehensive goals but faults their reliance on the monastic and labels the form of Christianity brought into psychology as problematic.Chapter 6 A Biblical Counseling ViewThis 29-page chapter is by Powlison who sees at the heart of Christianity a coordinated understanding of the can of work by people. He reveals that God sets the agenda of human blossoming through counselling and says Christians understanding is bound to differ from that of other psychologies. He states that Christs revelation creates a unique idea of the relationship between counsellor and counselee as well as difference in methodology and counselling location. He argues further that Christian psychology and psychotherapy do not appear in the Bible automatically and that wisdom from biblical counselling is ongoing. Furthermore, Powlison looks at the numerous dimensions underlying the Christ ian view and implications for percentage people. He examines three themes of Nicene Creed and affirms that God is the maker of all that is, that He is judge of both the dead and the living and that Jesus came down for us and for our salvation (pp. 247-248). He states that Christian faith and psychology are related by reasons of psychology incorporating the feelings, thoughts and experiences of people, supplying systematic observations and descriptions of how people work and giving explanations about human behaviour. He also sketches out how biblical understanding and practice address realities about peoples problems using a thirty-eight year old uncoordinated father of two, Clyde, a aesculapian doctor whose wife and parents also have diverse problems, as a case study. He states that we can make a sense of Clydes problem of adjusted disorder and emotions (p.266) by resorting to Christian faith and Jesus teachings on heart, faith and love. In conclusion, he foresees his hypothetical Clyde, through the counselling process, taking on the culture of change.Myers sees no serious discussion of the mainstream psychology in Powlisons view. He queries the effectiveness of biblical counselling but leaves the judgement to others. Jones queries Powlisons focus on the Nicene fundamentals which do not articulate Christian psychology. He also objects to the counselling offered to Clyde, arguing that, where resources of the faith and the church are inadequate, they should be supplemented with resources from psychological sciences, (integration), and not replaced as suggested by Powlison. Watson praises biblical counselling for adopting revelation from Jesus in its commitment to counselling practice. He faults Powlisons approach, however, for suggesting that Christian psychologists should only do counselling while they can work on other forms of human endeavours. Coe and Hall see the genuineness of Powlisons work to relate psychology to Christianity. They, nonetheless, critic ise biblical counselling for failing to present a peculiar version of science. They also question Powlisons use of mainly the quantitative and descriptive methods while ignoring the prescriptive method that talks about values, characters etc. (p.287).Chapter 7 Gaining Understanding Through Five ViewsIn this 22-page chapter, Johnson assists the reader to appreciate the multiperspective nature of the book (p.292). He acknowledges some contradictions in the five views but warns the readers to wait and read all so as to appreciate the valid insights of each of the positions. Furthermore, Johnson encourages understanding of psychology and counselling by participating in the books dialogue. Moreover, he advises on having critical ability for understanding. Finally, he encourages us to read this book in order to engage with others in the formulation of a new understanding.ConclusionThis book is a gigantic success by all standards. First, Johnsons elaboration of the perspectives of the bo ok in his preface and the first chapter of the book serve as a good introduction and a quick guide to the reading and understanding of the book. Second, all the lead authors of the five approaches have also tried hard to articulate their views and their contributions bear an strike of lofty scholarly presentation. Third, the co-contributors to each of the five approaches assist the reader to see the interdependence of the five chapters on one another. Fourth, the co-contributors to each chapter also discuss the perceived weaknesses of each approach thus assisting the reader to have a balanced view of the whole book and to form an impression about each of the approaches. Fifth, the references to each of the seven chapters are appropriately put at the end of each chapter thereby encouraging flourishing crosschecking of facts. Besides, the references have a uniform style the APA style.One noticeable weakness common to most of the writers is the angle of inclination to exclude Jesus Christ, the basis of Christian belief, from their works. Another weakness is the difference in style exhibited by the writers, especially the confirmative writers of each chapter. While some of them have headings and sub-headings for their works others do not. Some of the supportive essays failed to reference their supportive essays.These flaws, however, become inconsequential in view of the books sterling qualities. The accusatory of the book to give an opportunity for Christians to dialogue publicly about the value of psychology and the problems in psychological study and counselling practice has also been largely fulfilled. Based on these outstanding qualities, I proclivity to recommend this book to practitioners in psychology and Christian theology and indeed the general reading public.Ayo Adeola Emordi COU 2001 tidings Review 1