Page 93 - EMCAPP-Journal No. 5

Church Traditions for a Christian Psychology

[professional scholarship]… The more pressing valued. These presuppositions explain the rela-
need is for coherence and mutual supplementa- tionship between things and include elements
tion among all of the areas of life dealt with in of philosophy and theology (Orr, 1902). They
the [professional] fields – and beyond” (p. 11). also describe the meaning of life and our role
The consensus is that rather than blending faith in society. In addition, a worldview attempts to
and knowledge, faith precedes knowledge. Poe bring cohesiveness to one’s thoughts, experi-
(2004) insists, “just add Jesus and stir” (p. 14) ences, and emotions and is therefore unique to
is not an adequate recipe for the development the individual (Heidegger, 1982). Worldviews
of a distinctly Christian mind in any given pro- are not rigid but continue to develop throug-
fession but especially in the mental health pro- hout adulthood. As therapists mature spiritual-
fession. ly and gain knowledge, their worldviews have
At its core, spiritual formation focuses on an the opportunity to become better refined (Har-
individual’s foundational assumptions about ris, 2004).
the Christian life. For evangelicals, spiritual for- A biblically sound evangelical worldview is also
mation explores the four basic tenets outlines more complex than merely faith added to se-
by Bebbington and seeks to deepen the perso- cular thinking in a professional environment.
nal relationship with Christ. These closely held Rather, a Christian worldview provides the
beliefs serve as lenses from which we view life structure for Christian scholarship in all disci-
events as well as scientific knowledge that in- plines, especially psychology (Dockery, 2002).
fluences our understanding of psychology. Our Since worldviews are instrumental in guiding
view of life, then, guides our thought processes professional decisions, care must be taken in
and ultimately our decisions. Naugle (2004) the crucial task of examining closely held be-
observes, “Life-view emphasizes the duty and liefs. Dockery calls for Christian thinking to
importance of the individual to understand strive for internal consistency between Christi-
himself, his premises and his conclusions, his an faith and the science of psychology. For con-
conditionality and his freedom. Each man must sistency to occur, the exploration of Christian
answer for himself about the meaning of life, doctrines, specifically those of the evangelical
and thus he cannot take his cue from the spi- tradition, and the writings of wise and insight-
rit of the age which will all too readily answer ful individuals are imperative for the professio-
on his behalf” (p. 73). What was once termed nal therapist. Thus, he concludes “Ultimately,
life-view is now more commonly referred to as Christian thinking grows out of a commitment
worldview (Dockery, 2002; Naugle, 2004). Ni- to ‘sphere-sovereignty’ whether in the arts, sci-
choli (2002) defines worldview as follows: ences, humanities, education, business, health
care, or social areas” (p. 13).
It influences how we perceive ourselves, how Given the impact of worldviews on the indivi-
we relate to others, how we adjust to adversi- dual, it is reasonable to conclude that world-
ty, and what we understand to be our purpo- views direct professional assumptions. A pro-
se. Our worldview helps determine our va- fessional worldview is not and should not be
lues, our ethics, and our capacity for happi-
ness. It helps us understand where we come detached from a personal worldview; rather, it
from, our heritage; who we are, our identity; is those basic personal presuppositions found
why we exist on this planet, our purpose; in one’s most basic beliefs that govern professio-
what drives us, our motivation; and where nal theory and activity. In order for those views
we are going, our destiny (p. 7). to become cognizable and impact professional
life, purposeful articulation of a worldview is
For the evangelical, then, a worldview is far more necessary.
than agreeing with others on basic theological Pioneers in the Christian Psychology approach
doctrines. It is a set of overarching assumptions to relating psychology and evangelical Chri-
one holds about the sense of self, how the world stianity, such as Johnson (Whitfield & Johnson,
works, one’s place in the world, what is impor- 2009), Roberts (Roberts & Talbot, 1997), and
tant, what is to be valued, and what is to be de- McGuire (W. McGuire, personal communica-

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