Author: Cooper, Terry D.

Journal of Psychology & Christianity, Vol. 25(2), Sum 2006, pp. 177-184

Abstract:

For decades, observes of the psychotherapy enterprise have debated whether to privilege individual or social concerns in therapy. This article explores various social critiques advanced against the excessively individualistic and even narcissistic aspects of psychotherapy as well as the ethical assumptions supporting this therapeutic individualism. Several recent proposals for a more socially-oriented approach to therapy can help all practitioners find the important balance between individual psychotherapy and social justice.

Author: Carroll R., M. Daniel.

Journal of Psychology & Christianity, Vol. 25(2), Sum 2006, pp. 169-176

Abstract:

Observers utilizing Freudian and Jungian approaches have given considerable attention to various Old Testament prophets. These efforts represent both the interpretive stances of observing what is behind the text or presented in the text, as well as what is in front of the text. This paper explores the Old Testament prophet as an advocate for justice. Justice is a prophetic theme with strong emotional content. It stems from the prophet’s understanding of who God is and what are the emotions of God in the face of injustice. The article surveys the prophetic emotions as found in the book of Micah and concludes with some suggestions on how biblical and psychological studies could further work together in the area of social justice.

Author: Worthington, Everett L., Jr.

Journal of Psychology & Christianity, Vol. 25 (2), Sum 2006, pp. 155-168

Abstract:

My thesis is that findings from social scientific research can be a valid tool that theologians can use to make stronger theological arguments. I use experimental and basic-research studies of forgiveness and justice to illustrate this thesis. To illustrate, I address a theological issue—N. T. Wright’s (1997) version of the controversial reinterpretation of the doctrine of justification by grace appropriated by faith, which is known as the New Perspective on Paul. Experimental psychology can thus bolster theological arguments as do analysis of biblical texts, analysis of Hebrew and Greek language and linguistics, understanding of historical contexts (including the history of Israel, the church, and surrounding area), conversations with philosophers, theologians, and public intellectuals across situations and time, and even clinical theory.

Author: Blomberg, Craig L.

Journal of Psychology & Christianity, Vol. 25(2), Sum 2006, pp. 137-154

Abstract:

Is forgiveness a necessity or a nicety for the Christian? A close examination of Matthew 18:15-35 reveals that this question is a vital one for everyone concerned with the psychotherapeutic and counseling fields. The article argues that the central idea of this passage, contained in verses 21-22, is best interpreted in light of the sections immediately preceding (verses 15-20) and immediately following (verses 23-35). These two sections give us implied qualifiers for verses 21-22 that disciples of Jesus would have understood but that we often miss. This article concludes with the reminder that the extension of forgiveness is essentially related to the well-being of the believer in this life and the next.

Author: Roberts, Robert C.

Journal of Psychology & Christianity, Vol. 25(2), Sum 2006, pp. 127-136

Abstract:

Psychologists by definition are people concerned with how to help others live well. As such, they are purveyors of wisdom. In the days of Hellenistic philosophy, the psychologists were all philosophers. No one should think that psychology or psychotherapy is a recent phenomenon. Christianity came into a world well-populated with psychotherapies. This paper reviews Paul’s approach to wisdom as described in his first letter to the Corinthians. When the distinctiveness of this Christian wisdom is ignored, lost, or sidelined, the wisdom psychotherapists pass along to hurting people will not nurture or produce Christian character, but some other kind. The article concludes with an example of the process regarding forgiveness in the work of Lewis Smedes.

Author: Averbeck, Richard E.

Journal of Psychology & Christianity, Vol. 25(2), Sum 2006, pp. 111-126

Abstract:

Calvin’s (1960) discussion of “double knowledge” helps us understand the relationship between psychology (knowledge of the human person) and biblical studies/theology (knowledge of God). The double nature of these two forms of knowing illustrates the natural and necessary mutual interaction they have. Neither one is complete in itself; both need the other. We can see this theme throughout the pages of Scripture: in the redemption-sanctification-wisdom strands of theology as well as in the creation-corruption-foolishness teachings of the Bible. True wisdom is bringing the knowledge of God and people together in the midst of the mess which we ate and in which we live. This is what both the Bible and counseling are really all about.

Author: Beck, James R.

Journal of Psychology & Christianity, Vol. 25(2), Sum 2006. pp. 101-110

Abstract:

Before pursuing collaboration between biblical studies and counseling/psychology, scholars must ascertain the appropriateness of the endeavor. The answers to five crucial questions will provide useful information regarding this determination: Can we articulate a theological foundation for the collaboration? Can we find biblical precedent for our collaboration? Does the history of the church contain examples of such efforts? Is there evidence for mutual benefit to both disciplines? And, is such collaboration double?

Authors: Looy, Heather; Reimer, Kevin; Seybold, Kevin

Journal of Psychology & Christianity, Vol. 24(2), Sum 2005, pp. 101-104

Abstract:

Scientific studies of religion often lead to reductive, materialist explanations for religious phenomena. Yet this reduction is not necessary. Religion is a multi-leveled reality, and any particular definition or method of study can capture only some aspects. Science cannot be used to prove God’s existence or reveal God’s nature, but it can illuminate the embodied and embedded character of religion; how it is expressed within and through our bodies, over history, and within our communities. Rather than reduction, science provides various points of entry or perspectives on religion, and ultimately cannot ever fully capture its complex, communal, dynamic, and transcendent character.

Author: Peet, Christopher

Journal of Psychology & Christianity, Vol. 24(2), Sum 2005, pp. 105-112

Abstract:

Religion to date has eluded adequate definition. This article explores the issue of defining religion in terms of different strategies employed that acknowledge the difficulties of definition. The history of the relations of psychology to religion, and in turn of science to religion, is discussed as one such strategy. A second strategy of rich description in place of a definition is examined, while the practice of operational definition within experimental psychology is evaluated as a third strategy. How these strategies provide insight into religion in lieu of an overarching description is discussed, while the lessons to be learned if these strategies are under- stood reflexively, as pointing back to the scientific inquirer, are summarized.

Author: Looy, Heather

Journal of Psychology & Christianity, Vol. 24(2), Sum 2005, pp. 113-121

Abstract:

Religion in one form or another is a universal feature of human nature and social interaction. There is also individual variation in the manner in which religion is experienced, expressed, and embraced. Evolutionary psychology addresses whether the universal occurrence of religion directly reflects naturally-selected adaptive mental and behavioral processes, an adaptive application of mechanisms originally selected for other adaptive functions, or an undesirable by-product of such mechanisms. Behavior genetics explores whether variations in traits associated with religion are correlated with variations in religion-relevant genes. Both approaches present data that challenge Christians to consider the roles of our embodied, evolved human nature in the formation of our faith and its practices. The Christian faith also provides an interpretive frame-work through which these data can be understood and applied. The dialogue between the biological sciences and the Christian faith can illuminate our created potentials and the distortions of sin.