The Theory of Christian Psychology

By Eva Klostreich

The Theory of Christian Psychology comes from the worldview that sees humanity as the object of a love relationship with Jesus Christ. Parallel to Buddhist forms of Psychology, The Theory of Christian Psychology meets the worldwide Christian population need for its own Psychology. The Theory of Christian Psychology presents a flexible foundation, addressing personality with full humanity dimension, integrating principles of clinical psychology found in Psychoanalytic Psychodynamic Psychology. Soundly Biblical and non-denominational it focuses on key precepts that bind Christianity together. The Theory of Christian Psychology bridges clinical psychology and theology in an intersection of power accessibility. Psychology has been culture alien to Christianity. I have been asked to leave churches who only need God when they discovered I was a psychologist, and criticized by others, who only need psychology. Sound psychological principles are inherent throughout the Bible. There is no dichotomy necessary. We just need to speak the same language to clearly see the intersection. Issues addressed in The Theory of Christian Psychology carry relevancy for law and education. Her fi rst book, Dr. Klostreich plans to continue to write and speak. She is initiating The Institute for Christian Psychology to offer seminars, training, certification and ongoing research.

• Language: English
• Publisher: Xlibris US
• Release date: Jul 17, 2008
• ISBN: 9781465314789

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Copyright © 2008 by Eva Klostreich Ph.D.

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Contents

Abstract

The Theory of Christian Psychology

Acknowledgements

Preface

Chapter One

Introduction

Chapter Two

Statement of the Problem

Chapter Three

Literature Review

Chapter Four

Psychoanalytic Psychodynamic Psychology: An Appropriate Base For Christian Psychology

Chapter Five

The Christian Psychology Model

Chapter Six

Philosophy of Etiology: Christian Psychology Paradigm Compared to Traditional Paradigm

Chapter Seven

Philosophy of Diagnosis: Christian Psychology Paradigm, Mental Health Continuum

Chapter Eight

Christian Psychology: Contemporary Research

Chapter Nine

Conclusions, Summary, Recommendations

Bibliography

Dedication

This work is dedicated to:

The Trinity; God the Father; God the Son Jesus Christ,

God the Person of the Holy Ghost,

My parents, Reverend and Mrs. Homer Magdalene (Sathmary) Tricules

My husband, Julius Klostreich Ph.D.

And is in memory of:

My dearest Pastor, mentor and friend,

Reverend Dr. Alfred Acer, June 14, 2008, who sees it from Glory.

Abstract

The Theory of Christian Psychology

Within this study is built the theoretical basis for Christian Psychology. A review of the fields of psychology, science, and culture are all shown to call for the development of Christian Psychology. The third and fourth psychologies, Existential-humanistic and Transpersonal, are based on Eastern spirituality that is in opposition to Christianity, creating inherent presuppositional conflicts that compromise clinician and patient who hold personal Christian belief/values. The existence and critical nature of presuppositions are addressed. The convergence of a Biblical Worldview and the current Age of Interrelatedness are discussed, as is the status of Christianity as a world religion. Christianity is defined; professional Psychoanalytic Psychodynamic Psychology is defined. The concept of Christianity as a culture, distinctly separate from the church, is introduced. The Culture of Christianity is defined as spanning time, age, culture, race, gender, nation, language, and creed, and is shown to have significant positive effects upon population demographics. Proof of the presence and effects of evil and miracles as they impact theory and treatment are discussed through historical literature. The Theory of Christian Psychology takes contemporary Psychoanalytic Object Relations Psychodynamic Psychotherapy and together with Christianity, whose foundation is a Biblical Worldview as seen reflected in the Culture of Christianity, interprets each into the language of the other, demonstrating their convergence. With paradigm shifts and theory extension, the two become a powerful theory/therapy that shortens treatment time and creates deep enduring healing. The work adds to Object Relations Theory for Christian Psychology presenting an interdiagnostic Mental Health Continuum and a related sequential Stages of Psychological Developmental Attachment seen as a design of normalcy processes, placed within a multi-dimensional definition of the relational environment. Together this is seen as reflecting the heart of God and Object Relations theory, merged as Christian Psychology.

Acknowledgements

There are those whose presence in our lives help to shape our character propelling us towards increasing levels of personal growth and achievement during our journey on this earth. God’s patient grooming of me over years and through my own stubbornness leaves me with humility and gratitude. The ongoing leadership and modeling of my father and mother, Reverend and Mrs. Homer Tricules, have taught me the depths of the heart of God. With gratitude, I acknowledge the part my five boys—Adam, Christopher, Nathan, Michael, Harrison—have played in keeping my focus real; the inspiration and guidance of Reverend Tony Moss in spiritual depths, where many will not go; the nurturing and challenge of Reverend Jeanne Breden, spiritual mentor for so many years; and Robert Roth, Ed.D., cherished professor, who first taught me that evil does not deserve a diagnosis and who took the time to exhort me not to stop my education until I had completed the Ph.D. Finally, I acknowledge my husband, Julius Klostreich, whose unswerving loyalty to God and His country is unparalleled—whose love uplifts, strengthens, sustains, encourages, and cherishes me; whose intellectual giftedness and wisdom took me far beyond classroom, culture, and library walls; whose courage and stand for righteousness in the face of severe opposition leaves our understanding of the concept of a hero in the dust.

Preface

The challenge of placing the description of ones work within a few lines can be daunting. It was during a worship service that the phrases came together based on the theme of the sermon. Christianity and the culture therein are not new and are not newly presented in this work. That Reverend Walt Healy presented the same theme in his preaching that is presented in this work is not surprising. This writing restates centuries of experience. Reverend Healy presented the constructs of Object Relations theory in his preaching on the concept of humanity as the object of a love relationship with Jesus Christ, succinctly summarizing the ten years of writing, representing twenty-eight years of practice used to formulate the base for The Theory of Christian Psychology.

The byline for this book, Christian Psychological Theory is based on the worldview of humanity as the object of a love relationship with Jesus Christ, is based in part on the conceptual fashion in which Reverend Healy taught the gospel, as congruent within the concept of the Culture of Christianity, and premise of this book, The Theory of Christian Psychology.

The challenge of moving a manuscript into publication can also be a daunting task. Recognition is deserved for all the additional help it took to get The Theory of Christian Psychology to printed form: to my son Harrison Klostreich, for the photographs used on the cover and for MacIntosh support, Chris Klostreich for galley editing, Nathan Klostreich for technical editing, Adam Klostreich for research, and scholastic editing, Michael Klostreich for stepping in so that I could work, Sherwin Soy for the cover design, my publishing editors Erdman Pandero and Meg Sencil for global publishing support and editorial assistance.

Long ago John Lennon and Yoko Ono released a photograph wherein one could see how physically alike they appeared, demonstrating the very close marriage they are reputed to have had; such is the case in my marriage. Many of the thoughts and ideas expressed and placed into the Theory presented in this book reflect a marriage that is so close as to blur the lines between who said what first. So it is with honor that I give my husband intellectual credit for his input into my thinking throughout our marriage, which largely contributed to the foundation upon which the The Theory of Christian Psychology is built. It is therefore impossible to adequately cite him for all his contributions, both in thought and deed, to this book.

Chapter One

Introduction

This work addresses the need of a worldwide population of Christians to be served by a theory of psychology that is founded upon Christian beliefs expressed in a Biblical Worldview. In support of this need, literature from a variety of fields is presented that call for the development of Christian Psychology as the next theoretical movement in Professional Psychology.

Christian Psychology is shown to be appropriately developed from contemporary Object Relations theory as practiced within Psychoanalytic Psychodynamic Psychotherapy. These related but differing schools of thought are compared and contrasted in establishing the Christian Psychology paradigm. Further critical foundations are discussed in the analysis of worldview implications and differentiation between denominational formalized Church, and the Culture of Christianity.

The paradigm of The Theory of Christian Psychology suggests structures including; foundations of mental illness, the concept of sin, the entities of fear, shame, and guilt in personality structures, Superego transformation, transference and counter transference dynamics, all within the construct of God as the preeminent Primary Object.

Christian Psychology then presents three related sub-theoretical concepts present in action in the field of practice of Professional Psychology, but only existing by reference in the literature. Theories are set forth, establishing a mental health Etiology of Diagnosis as psychologically developmental in cause and nature. This concept is presented as critical to the nature of the development of the appropriate treatment environment and therefore upon the success of the treatment.

The second sub-theory establishes a Christian Psychology Mental Health Continuum, for purposes of this work, emphasizing mental illness categorical relationship on the continuum relative to a continuum of attachment structures as seen in Psychoanalytic personality theory. Movement within and between categories is considered critical to the foundation of the theoretical basis for Christian Psychology resting upon a Biblical Worldview.

Contemporary research in support of Christian Psychology is presented as the research studies done document an 86% cure rate of the Christian drug rehabilitation program of Teen Challenge. Governmental Transpersonal Psychology-based program cure rates are compared at 5-10 %. An analysis of the Teen Challenge Program demonstrating the appropriateness of considering the program as applied research, suggests that the program is operationally Psychoanalytic Psychodynamic and establishes God as Primary Object. Teen Challenge, therefore is functioning within the Christian Psychology paradigm presented herein.

Chapter Two

Statement of the Problem

There is need for theoretical work in Christian Psychology because there is a large population of Christians who are looking for psychotherapy that reflects their spiritual beliefs (Lawrence 1988). Psychology has claimed that it is free from bias. However, Lawrence points out that presuppositions in psychology exist and affect the outcome of treatment. She further shows that Transpersonal Psychology is the current dominant form of training in the field of Professional Psychology, and that Transpersonal Psychology is drawn from a pantheistic base. Current practices of Christian Psychotherapy and Christian Counseling consist of practitioners who hold personal Christian beliefs and attempt to superimpose the Christian belief system upon Transpersonal Psychology training. The opposing philosophies do not readily mix. Lawrence says that the result is compromised treatment for the client and compromised mental health of the practitioner. Anderson (2001) states that there is still need for a Theory of Christian Psychology.

Pantheism and the singular God of Christianity are antithetical. Attempts at unification of the antithetical agencies of Transpersonal Psychology and theology are shown to be primarily pragmatic in nature. These books and journals have been insufficient in attempting to correct the problem, largely because an underlying theory has not been addressed (Lawrence 1988, Van Leeuwen 1985, Polanyi 1962). Works that address pragmatic issues without resolving the basic conflict of philosophy do not seem to produce effective changes and answers. Christianity has become a worldwide religion. This population appears to be seeking the services of a psychology that reflects their belief system.

Chapter Three

Literature Review

The literature review will look at why we do not yet have a Theory of Christian Psychology and why it seems apparent that there is a need for a Theory of Christian Psychology.

We do not have a Theory of Christian Psychology because the field of psychology has disclaimed a presuppositional base. A presuppositional base to the practice of psychology although disclaimed, is inevitable.

It has become clear in more recent times that psychologists inevitably work from a presuppositional base, which they consciously or unconsciously communicate quite clearly to their patients and which their patients try to emulate (McLeon in Sattler 1966). The fact that psychology has philosophic assumptions has been ignored or denied in the past because of the empirical roots that reject philosophy and theology.

However, it is basic assumptions that determine the way knowledge is gathered, classified, and applied and indeed what knowledge is sought (Lawrence1988). Hall and Lindzey in their 1978 textbook acknowledge the importance of a metaphysical bias. They state that a theorist’s particular preference will determine their definition of personality.

Bartocci (1963) claims that any view of the nature of the person reflected presuppositions about illness and health and that any personality theory is grounded in philosophy whether the theorist is aware of it or not.

Van Leeuwen (1985, p. 14) states that the metaphysical worldview affects the scientific practice of even prefaced atheists. Van Leeuwen agrees with Koch (1969) that the place to start is with a frank expression of our conceptual dependence of philosophy—a dependence that psychologists have never escaped however much they have tried.

Kuhn (1971) argues that the very doing of science is in itself value laden and claims that the longstanding ideal of modern psychology objectivity is not reality. Koch (1969) calls for an interdisciplinary model for psychological studies. Polanyi (1962) demonstrates that the personal involvement of the knower, in all acts of understanding, is a necessary component of all knowledge, and not imperfection.

In Psychoanalysis, the traditional noncommittal um hum is not completely objective but lends emphasis and therefore communicates something of the therapist’s values according to where it is used (Lawrence1988).

Rice (1976) states, like the priest, therapists also give assent to and wittingly or unwittingly, act as the purveyors of certain, frequently unspecified, worldview and related values (even their practice of non-interference) grows out of values accepted and practiced by the therapist. Furthermore, in time the patient will become aware of these values and attempt to interpret and emulate them with varying degrees of accuracy.

Historical Perspectives on Presuppositional Foundations of Psychology, Science, and Culture.

Psychology moved from Freud’s foundations that included the metaphysical domain to dehumanized Behaviorism, to Transpersonal pantheism.

In the history of the development of the psychologies, it seems that Freud’s development of the theories of Psychoanalysis, although based on the medical model of biological determinism, also included a metaphysical base in its clinical application that was based on subjectivism and insight. This metaphysical base was primarily ignored paving the way for Behaviorism, which is based on empiricism. Where traditional positivism held that personal experience is the true basis of knowledge, the Behavioral positivism/empiricism, was based on the dehumanizing principles of reductionism, experimentation, operationalization, quantification, and objectivity.

Dilthey (in Van Leeuwen) parallels the dehumanized phase of psychology, with the dehumanized phase of science reflected in the natural science era, and calls for revision in both psychology and science.

Wilhem Dilthey as summarized by Van Leeuwen (1982) was one of the first scholars to object to this the natural science approach the new discipline of psychology was taking. He maintained that the natural science methodology did not do justice to human initiative, freedom, creative purpose, and values. Dilthey called for a science orientation that would see the individual holistically focused on understanding human phenomena rather than on causal explanations. Eduard Springer and Maz Wertheimer voiced similar opposition and founded Gestalt Psychology as based on the holistic quality of consciousness.

Wundt, James, and Oppenheimer Call for Change in Psychology.

Wilheim Wundt, who took the reductionism theories the furthest, can be equated as saying higher human thought processes could only be understood through a variation of the historians methodology as applied to the study of language, art, mythology, religion, customs and law (Van Leeuwen 1982, p. 39).

William James, while a strong Behaviorist, still allowed for such uniquely human qualities as will, reason and conscience, and for the metaphysical experience.

Physicist Robert Oppenheimer believed that psychology should never have modeled itself so exclusively after the natural sciences in the first place. Human beings, regardless of what they might share with the merely material and merely animal world, are more than merely material and merely animal, and should be approached by psychology in terms of their full humanity (Oppenheimer 1956, pp. 127-135).

Historic Changes in the Dehumanized Natural Science, to a Realist Science That Addresses the Full Nature of Humanity. Realist Science is Organismic. Christianity is Organismic.

Evans (1977) as a contemporary Christian who is also a Scientist has a paradigm for a natural science methodology that would fit with the Christian view of the person as rational, creative, and accountable: the Reinterpreters of the Person, the Limiters of Science, and the Humanizers of Science. Van Leeuwen’s analysis of Evans (1982) extrapolated the three features common to all of the models: (1) Emphasis on the significance of reflexivity in both investigators and the persons they study, (2) A concern for the uncovering of meaning in human activity, and (3) An emphasis on the unity of personal experience.

Van Leeuwen further points out the major differences between a natural science approach and more humanized approach are empirical and abstract versus empathic understanding, quantitative methodology versus qualitative meaning, and reductionism versus the holistic view of human experience. In conclusion, Van Leeuwen calls for a new paradigm for psychology based on reflexivity, meaning and wholeness, which is also contextual, understanding, qualitative, and empathic.

The Realist Science approach to Science as Organismic Provides the Philosophical Base for Christian Psychology.

In response to Van Leeuwen and in summary of literature sited in this chapter, it can be said that Hill (1987), Bhaskar (1975), Manicas, and Secord (1983) have presented a Realist Science approach to science, which appears to provide the philosophical basis necessary for the introduction of a Christian Psychology as the Fifth Force and Movement within psychology science.

The Realist Science approach key views are the following: social behavior as an open-system event, description and explanation of past events as proper goals (as opposed to positivist goals of prediction and control), rejection of human analysis of causation based on the observation of empirical regularity, and proposal of the RRRE model of explanation in open systems. (RRRE is Resolvement of complex events into component parts, Redescription of causal components from a theoretical view, Reintroduction of possible causes, and Recognition of the importance of knowledge from other sources including empirical research.)

The Realist model is based on the presupposition of an ontological realism and a focus on experiential causal structures rather than empirical behavior as the proper subject matter of psychology. It can encompass methodological pluralism, including Van Leeuewn’s humanizer paradigm, phenomenological psychology, and intentionality, as well as multiple data sources including biology, sociology, and theology. Thus, the Realist philosophy of science may provide the necessary methodological grounding for the Fifth Force Biblical Psychology (C. Lawrence 1988).

Historic Cultural Moves From Machine Age to Dehumanized Information Age to an Organismic Humanitarian Interrelatedness Age. Organismic Age as Integrative With Realist Science and Biblical Christian Psychology.

The cultural Organismic paradigm, mentioned earlier, is seen as integrative in its inception, with the scientific philosophy of the Realist Science approach. It has been presented that our culture has moved from the machine age into the Information Age, and now into an Age of Interrelatedness, which Levenson calls the Organismic phase. Levenson sees the developments in Psychoanalytic Theory, Ego Psychology and Object Relations as contemporary positions based on the paradigm of our time rather than an elaboration of traditional theory, although they use traditional language.

The Organismic phase can be inclusive of a Biblical Psychology. Transpersonal Psychology has grown from the Organismic phase; however it hoods positions which are not acceptable to a Biblical position (reincarnation, divination, spirit guides, astrology, occult phenomenon) and is therefore culture alien to the Western mind because of its emphasis on Eastern spirituality.

Biblical Christianity Reflective of Organismic Interrelatedness: Free Will Limited By External Realities of God as Opposed to the Person as Creator of All Things.

In a Biblical anthropology humans are creators like the God they image, but human agency is limited by external reality and individual free will. Within those limitations organismic interrelationship and corporateness are Biblical principles. This is validated by the study of Proverbs 23:7 and Galatians 6:7. These verses recognize free will, as seen in choice of action and reaction, without negating the external reality of God and the universe, a pitfall of Kantian and Hegelian thought, which is that subjective experience is the only truth.

There are philosophies stating that laws of nature exist because humans behold them (Rothman 1987, Pythagoras, Huxley 1958: Perennial Philosophy). This would then make the person the creator of all things, a position