Integration Of Christian Religious Perspectives In Psychotherapy And Research

Christianity and science have distinct and necessary philosophical worldviews to help with furthering the understanding of human nature. Christianity and science are considered somewhat divergent but they both aim to look at ways to better understand and discover human nature. They both have ways of viewing and interpreting the natural world through the lenses of different worldviews. These different worldviews can help expand knowledge but individually both have their limitations. Most importantly, varying worldviews help increase knowledge of human nature. Some mention that historically, Christianity and science have had polarizing viewpoints while agreeing that both benefit the study of human nature. Maloney (2000) stated that all religions contain inherent understandings of human nature.

Entwistle (2010) stated that theology and psychology are separate, but both provide truth in regard to functioning and human nature. Entwistle (2010) state that there is a degree of tension between psychotherapy and religion because of the distinct differences in their worldview. Tertullian stated that human reason and biblical truth are essentially irreconcilable (Entwistle, 2010). Johnson (2011) a Christian therapist to practice secular psychology while maintaining Christian beliefs. I argue that Christianity is not specifically incompatible with research psychology because the ability to look at situations from different perspectives is only going to be for the betterment. Specifically, Christian therapist would more likely be able to recognize the moments where situations require spiritual or religious nods. Unlike secular psychologist who may not recognize signs in their more spiritual clients. There is a need for well-defined competency with the integration of religious in psychotherapy and research (Walker, Gorsuch, Tan and Otis, 2008).

Integration should compare and hopefully reconcile assumptions and conclusions (Johnson, 2011). However, to date there has been no widespread integration set in place to overcome some of the limitations. Christian psychologist should aim for research that can develop integrative models that benefit the task of understanding human behavior and creating better interventions. It remains an argument that there is no phenomenon of religion, generally speaking, that is related to rationality, one’s consciousness or our historical existence, from which ethical and moral insights and ideals flow (Schmidt, 2009). Schmidt (2009) also proposed that ethical insights and moral propositions do not materialize from nature or with human existence or from how things are in the world as presented in religious doctrines. Honig, Lampel, Siegel, and Drnevich (2017) stated that our scientific institutions grew out of the enlightenment at the point that empiricism led scientific authority to replace religious authority. This created the professional academics and modern scientific norms that are the product of the enlightenment’s values that find their highest expression in the idea of science as a community that is secular, democratic, and egalitarian (Honig, et al, 2017). For researchers who delight in the removal of religion from science, their work would not benefit from Christianity. Likely, they are nonbelievers who would be focused on disproving Christianity which would dilute and bias their research. With strategic integration, Christians consciously help shape the field of psychology as intended, while adhering to the modern rules of discourse by being conscious and implicit (Johnson, 2011).

Christianity is concerned with the nature and development of human beings and this can only contribute to scientific research. Hathaway (2013) described clinical psychology of religion part of the psychology of religion dealing with the relation between religion, worldview and mental health that applies insights from general psychology. Clinical psychology of religion can help further bridge the gap between secular and Christian treatment programs to further psychology. Hathaway (2013) further describes clinical psychology as likened to the clinical psychologist, the clinical psychologist of religion deals with psychodiagnostics and psychotherapy, however the concentration is how role of worldview plays in mental health problems. This is significant in integrating both systems. Soldan (2013) suggested that some Christians believe that modern psychology has value and they embrace psychological findings, but others do not refer to it as a “poison”. Entwistle (2010) stated that some Christian counselors will adopt secular versions of counseling, but others will not. Just as counselors have varying opinions, there are varying opinions on Christian worldview. Everyone has a world view that are the guiding principles in how they live their life.

These sets of beliefs are how they judge right and wrong. The National Research Act implemented in 1974 developed laws, procedures and protocol that would ensure the protection of individuals’ rights when they are the subjects of research (Jacobs and Zonnenberg, 2004). The Belmont report further articulated ethical principles and proposed practices resulting from adherence to those principles (Jacobs and Zonnenberg, 2004). The recommendations from The Belmont report was the need for informed consent, objective assessment of risks and also benefits, and the equitable selection of research subjects (Jacobs and Zonnenberg, 2004). Christian worldview and research ethics can be compatible in areas where the concern is with the treatment and protection of human subjects. Research requires cooperation and coordination among many different people in different disciplines and institutions (Resnik, 2015) Specific ethical standards promotes values that are essential to collaboration, including trust, mutual respect and fair ness (Resnik, 2015). However, the disconnect will be found where Christians began to define virtuous and wrong behaviors. Christians approach ethics from different perspectives. Melé and Fontrodona (2017) provided that Christian ethics are relevant because there are almost 2 billion followers worldwide all with varying degrees of adherence and interpretations. If a clinician is unfamiliar with a client’s religion the can increase knowledge by learning more about the or characteristic form of the religion to increase their ability to have success with patients (Hathaway, 2013).

With billions of spiritual believers, it is necessary that all therapist are willing to seek out knowledge. Christianity and science view and interpret the natural world with different assumptions and conclusions which shape their worldview. The diversity of perspectives gives a better understanding of the natural world however, when there is uniformity with among Christians it is impossible to state that Christian worldview is specifically compatible with research ethics. Christian’s worldviews are shaped by their culture, denomination, upbringing and life’s experiences. Therefore, it is necessary to move away from Christian worldview to a more secular one and lean on the application of natural science methods. Along with Christianity there are many religions and unless research is specifically intended to impact only Christians. The goal of the National Research Act was to shape public policy about the conduct of research however it is lacking for the same reasons mentioned above, the definition of “well-being” can vary within groups and therefore the implementation will not be universal (Jacobs and Zonnenberg, 2004).

In many ways Christianity concerns itself with humans’ actions and their experiences either philosophically or practicality (Kugelman and Belzen, 2009). Religious leaders have influenced humanistic psychology from early on with Jung’s influences such as Victor White, being an example (Kugelmann and Belzen, 2009). Xu (2016) advised that Pargament argues that spirituality had to be systematically and thoughtfully integrated into psychotherapy as it adds a dimension that secular approaches lack. Johnson (2011) suggested that strategic integration was needed because Christians could help consciously shape the contemporary field of psychology. I would suggest that there will also be a need for various models of integration to address the differences in worldviews. Xu (2016) added that social workers need to be in touch with spirituality that could help clients explore spiritually as a potential source for growth and transformation. This will help treat clients as whole persons and is desperately needed in research. Kosits (2013) presented that Stan Jones challenged the idea that psychological science should be cut off from theology because he insisted that Christians can bring together science and scripture to help better understand mind and behavior. Christian ethics has influenced on philosophers and on ordinary people during different historical periods. Ultimately, opening new horizons to them (Melé, and Fontrodona, 2017).

I am a Christian and to that extent my Christian worldview will influence my topic and the ethics of my intended dissertation research. My research will be governed however by the National Research Act and IRB first. In my opinion this is the foundation for ethical research. The IRB has the authority to approve or disapprove research. They play an important role in the protection of the rights and welfare of human research subjects. This will be a key component in my success. However, my Christian values will require that I uphold the ethical responsibilities outlined with IRB and all research ethics. My worldview requires me to act according to what I believe to be true. If I felt that my Christian worldview would impact my findings, I would need to clarify the foundations that data is interpreted (Soldan 2013).

I recently changed the word “resilience” to the word “self-efficacy” in my dissertation topic. Self-efficacy will require me to consider Christian worldviews as it is believed that high spirituality promotes a sense of self-efficacy (Charzynska and Wysocka, 2014). Some experimental studies have shown that a belief in free will plays in morality, a sense of responsibility for one’s actions, as well as the assessment of other people’s behaviors (Charzynska and Wysocka, 2014). According to some researchers however, acquiring supernatural beliefs is secondary to primary intuitive cognitive biases. Other researchers suggest that the literature does not provide clear evidence that mentalizing abilities are a driving factor behind supernatural belief (Maij, van Harreveld, Gervais, Schrag, Mohr, and van Elk, 2017).

I am not convinced that I will consider Christianity or spirituality within my dissertation research topic. Prior to writing this paper, it was not part of my research. Now that I have taken some time to research the influence of spirituality, I may change the word back from “self-efficacy” to “resilience. While I believe around 80% of the population consider themselves spiritual, I want my research to be representative of the entire population. I don’t want part of my sampling to consist of whether participants are Christians or not, and/or what religion they practice, how deeply they practice and in what areas they may find themselves in conflict with that particular reason. I want to consider only what is specifically drawn out from the participation in sports that impact the participant. Schmidt (2009) suggested that Christian ethics involves a vision of a moral self and moral agency that are primarily from gifts God bestows. Schmidt (2009) also proposed that empirical research could provide better understanding of the conditions on which constructive theory contributes to moral selfhood.

My study will consider more so the cognitive skills of interpretation, understanding and argumentation (Schmidt, 2009). Christian researchers must be flexible to adapt to secular psychology to develop integrative strategies to successfully impact society. Christianity and science differ however in my opinion they are both necessary. While some paths may intersect, the starting point and finish line will likely differ. Christian psychologist should disclose that the foundation of their research begins with an absolute God and be prepared to explain how this impacts their research if it influences their conclusions. If Christian psychologist can utilize integration with secular psychology, they can become more strategic with therapy options. Christian and secular research both help to mold worldviews for generations to come. Christian worldview and secular research intertwines to bring about principles, criteria, and guidelines for action and a set of virtues with relevance to all areas of psychology. The question that will continue to emerge is how to relate the accounts concerning the relation between ethics on the one hand, and the context of religious tradition, practice and belief on the other (Schmidt, 2009).