Biblical Theology: Past, Present, and Future (II)
Southwestern Journal of Theology
Volume 56, No. 1 – Fall 2013
Managing Editor: Terry L. Wilder
Edited by Eric Johnson. Second Edition. Downers Grove: IVP Academic, 2010. 319 pages. Softcover, $14.99.
Over the last several decades, evangelicals have taken a variety of different positions regarding the proper relationship between psychology and Christianity. Eric Johnson and his colleagues have taken the occasion of this book “to dialogue publically about these differences” (7). Johnson is the director of the Society for Christian Psychology (AACC), an associate editor for several journals, has authored Foundations for Soul Care, and serves as a professor for Pastoral Care at The Southern Baptist Theological Seminary in Louisville, Kentucky.
The text is a revised version of an earlier edition, Psychology and Christianity: Four Views, which was published in 2000. The current edition has both similarities and differences from the first edition. The format and structure is virtually the same. There are seven chapters in the book. Johnson offers his own introduction and conclusion. Every additional chapter consists of a “view” or model being promoted by a distinguished advocate of that view. Once a view is presented, each alternate view has a brief opportunity (3-5 pages) to critique and challenge the particular model presented. This occurs in five separate chapters in the book, with each topic being given equal time to both promote its beliefs as well as respond to opponents. Readers of the first edition will notice some common content with the earlier volume, although when that occurs it is usually refreshed, updated, and set within the contemporary dialogue.
There are, however, two particular items that are especially important to notice when comparing with the first edition. Gary Collins, who represented the integrationist position in the earlier version, does not appear here. Instead, Stanton L. Jones assumes that task. Additionally, as the title indicates, there is a new or “fifth” view being added. The four models originally found in the first edition are found here again, with the transformation psychology view being explained and included as the fifth model.
David Myers presents first with his levels-of-explanation model. This view can be described as an approach which values all the different academic disciplines, and recognizes their “place” in contributing to humanity’s well being. We do not need to confuse these levels (33), but rather with humility (49) should see psychology as a scientific perspective, much like theology and chemistry, from which we can study nature and our place in it (51). Myers argues that sometimes this psychology may challenge certain [theological] assumptions, and that this may help “keep alive that ‘ever reforming’ Reformation spirit” (75).
An integration view is explained by Stanton L Jones. This model “surmises that Scripture does not provide us with all we need in order to understand human beings fully, and that there is a legitimate and strategic role for psychology as a science” (101). The integrationist, however, believes that God’s Word and His answers must form the foundation and structure for the practice of a Christian psychologist (101).
A Christian Psychology view is presented by Roberts and Watson. This model attempts to examine and capture the great “psychological” insights from great Christian thinkers from history, indeed even Christ and Scriptures. They write, “We wish to develop a psychology that accurately describes the psychological nature of human beings as understood according to historic Christianity” (155). The authors examine, for instance, the Sermon on the Mount, and mine the psychological treasures found therein (157-64).
Coe and Hall present the newest model, the transformational psychology view. This perspective believes that ultimately psychology must be done as an act of love (199). Doing psychology within a tradition should be suspended, and replaced with doing psychology anew in the Spirit (201). The authors develop a model that is very person or practitioner centered. The sanctification or “goodness” of the person practicing psychology is the fundamental element of correctness. Thus, it is the “good person” which is most able to do psychology (215).
The last perspective presented is the Biblical counseling model. Powlison offers one of the most unique descriptions of psychology in the entire text, defining it in six different “levels,” Psych-1 through Psych-6 (249-61). Psych-1 is the most basic component of psychology (descriptive facts only). Ultimately, Psych-6 is the most complex, referring to a mass ethos or pop culture zeitgeist. With each level, Powlison offers guidelines with how a Christian should think, interact, and “integrate” with that particular “psych.” He concludes his chapter with an interesting case study, applying all six levels to the case and counselee.
There is much to be commended concerning this effort. Although the chapters are not long enough to provide a detailed explanation of each view, the reader will gain an understanding of the distinctives of each model, as well as the critiques to which each advocate must respond.
The dialogue is lively, and the spirit and tone is amicable for the most part. There are a few occasions, however, of misrepresentations and caricatures. Conservative evangelicals are typically in the cross hairs when this occurs, being depicted as fundamentalist (29), Amish (286), and refusing to crawl out of their cultural ghettos (29). These unfair portraits, however, are the exception and not the norm.
Some of the biggest weakness are found in Johnson’s introduction as he attempts to frame the “crisis.” He describes the long history of Christianity “integrating” with science and secular thinkers, and uses this history as an appeal for contemporary consideration (9-20). He commits the error, however, of equating modern psychology with science. This subject itself is a debated topic, and would have been a valuable addition for clarity and consideration. Although he partially handles objections in a footnote (21), this is an important, formative point in the book and thus should have received comprehensive treatment. Additionally, Johnson advances the idea that the crisis being debated in this book is similar to other sociological crises insofar as an established “tradition” is being challenged. Throughout the introduction, and later in the conclusion, models are considered for understanding how to dialogue with, interpret, and systematically arrange competing theories within any given “crisis.” The goal is then to cherry pick the best of what each system has to offer, arriving at a final “metasystem” of thought (308-10). Although there could be fruit to this undertaking, this solution is indicative of the philosophical, rather than theological, orientation of the text.
Overall the book is an enlightening read that will edify its readers. Students and teachers in psychology, counseling, and the pastoral field should consider this a must have in their collection. Not only is it being debated in the class room, but our pews and homes are filled with the fruit, and sometimes confusion, of these competing views. It is highly recommended.
