Page 5 - EMCAPP-Journal No. 1

Editorial

ence, especially any human science, develops out of a certain truths are to be accepted as equally true and
basic world view and is not comprehensible without the concept to be tolerated, a standpoint at enmity with
of man by which it is shaped. These connections are not always evangelisation. Spirituality has become a
obvious to the observer of scientific conclusions and discoveries, socially acceptable term, particularly if no
often precisely because the concepts of man behind them are steps are taken in dogmatic areas, if one does
assumed as generally accepted, routine premises. It is therefo- not leave the horizon of experience, and if
the connection to God’s Word is not taken
re more honest and truthful to specify from the beginning the too seriously.
concept of man with which one works in the designation of the But where does a Christian Psychology itself
science. stand in this search for truth?
`Christian Psychology´ thus simply corresponds to the admissi- It seeks to be close to Jesus!
on that we, as Christians, need a psychology which is embedded Christian Psychology seeks to be close to Je-
sus Christ, who says of himself that he is the
from the very start in the Christian understanding of man and Truth. A person is true, not an insight.
the world, in both theory and practice.” We find truth only in and with HIM. We
The following exclusionary theses are intended to define more cannot go into this personal term for truth
sharply this Christian understanding of man and the world: in more detail here. This much, however,
A psychology which does not see man as a person with freedom, should be said: in Christian Psychology, the
question of truth becomes a question of trust
dignity and responsibility is not Christian. – whom do I believe? God, who has revealed
A psychology which does not see man as a relationship-based himself in his word? Or in which human
being is likewise not Christian. being do I believe? Do I believe in science,
A psychology which does not see man as created and as God‘s i.e. above all in scientists, and in which of
vis-a-vis is not Christian. them?
Indeed, it is precisely in psychology that this
A psychology which does not reckon with the active love of God aspect of trust can be demonstrated, because
is not Christian. there is no reason except trust for explaining
Christian Psychology is to be understood, however, not only one’s particular position, why one became a
in the light of its concepts of man and the world and its view psychoanalyst or a behavioural psychothera-
of science, but primarily through the living presence of God pist or ... or why one holds this or that opi-
nion.
in Jesus Christ through the Holy Spirit. Not only are Creation- Within EMCAPP, too, the fundamental con-
consistent rules of use in an applied Christian Psychology, but a viction applies that these differences in posi-
living Person intervenes repeatedly in this world: the almighty, tion cannot be avoided.
all-present, all-knowing triune God, moved by unlimited love. Why is the existence of different positions
self-evident?
We are moving together • The “subject” (man) is very complex.
The very first beginnings of the European Movement for Chris- • Our talking about God is human.
tian Anthropology, Christian Psychology and Christian Psycho- • Our capacity for insight is limited.
therapy go back to 1987. This movement has brought primarily • Our perception is subject to historical
psychologists, but also physicians, theologians and philosophers and cultural influence.
together with the aim of getting to know each other in our Chris- • Different spiritualities have been im-
tian professional identities and as disciples of Christ, supporting pressed on us.
each other in the task of representing a Christian Psychology.
• We have gone through different profes-
sional socialisations.
In principle, an “infinite” number of combinations of Christian • We possess different identities and abili-
faith and psychology are imaginable. If one lists, on one side, ties in dialogue.
the various schools of psychology – by which each of us was
influenced in some way in his studies,
training and professional develop-
ment – we find there not only the well- Werner May, psychologist, Chairman
known main schools, but also, within of IGNIS, The German Association for
these, further subsidiary currents. Christian Psychology (www.ignis.de),
If, on the other side, we consider our as well as President of the European
theological standpoints, each of us a Movement for Christian Anthropo-
member of one the many denomina- logy, Psychology and Psychotherapy
tions and churches where, in turn, we (www. emcapp. eu).
take up one of the differing theologi- 1995-2005, main topic: family and
cal positions, this then leads to many education, counselling of foster fami-
combinations. It is consistent with this lies. Now he is a lecturer in founda-
that we find a broad variation in how tions of Christian psychology. 2011
people follow Jesus Christ and involve he has written „Der Vertrauensmo-
themselves in the field of anthropolo- dus und die Kunst des verbindenden
gy, psychology and psychotherapy. Neins“ (The Helaing No).
This variety does not necessarily mean

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