Rosemead Graduate School of Psychology Catalog: 1973-1974


The question is sometimes asked, "Why mix psychology and Chris­ tianity?" As a matter of fact, some feel that mutual cooperation of these disciplines is fruitless since one or the other is seen to be either irre,le­ vant, unfruitful or basically antagonistic. The evangelical theologian is sometimes threatened by the psychologist's stress on objective valida­ tion and a seeming disdain of the supernatural and scientifically im­ measurable. This scientific objectivism is viewed as a direct attack on the concept of "faith," the very heart of the Christian religion. Added to this is the theologian's alarm over therapeutic methods which encour­ age acting out of impulses such as sex and hostility as means of freeing clients from neurotic inhibitions. On the other hand, the psychologist views the metaphysical aspect of Christianity to be either at odds with his scientific approach or at least outside of his domain. He is frequently frustrated by what he views as an overemphasis on the hereafter at the expense of facing the issues of the present. The very concept of faith is thought to exclude an intel­ lectually honest approach to problem solving. Without going into depth into this complex issue, part of the seem­ ing conflict is based upon insufficient understanding, lack of communi­ cation and the ever-present problem of personal defensiveness and ego involvement. Granted , there are realistic issues and conflicting thought. But these conflicts lie largely between theory and theory or between explanations of fact rather than between fact and fact. Psychology and biblical Christianity actually have potentially ex­ tensive mutual contributions to make. Historically the minister has ful­ filled a key role in counseling. Before the advent of modern psychological and psychiatric therapy the great bulk of personal counseling was con- 13

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