A Research on Psychological Foundations for Christian Education
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This paper discusses psychological foundations for Christian education. Any inquiry about the psychological foundations for Christian education immediately faces the question of the relationship between the science of psychology and the Christian view of man. The discipline of psychology not only embraces a diversity of subjects and interests, but also has the ability to provide practical knowledge for everyday living. The fact that both psychology and the Bible provide information for daily living as well as information about how human beings can be expected to think and behave in various environments has sometimes produced tension. Some of the uncomfortableness felt by Christians toward psychology results from the difficulty of defining precisely where psychology as a discipline begins and where it ends. As one foundation of our psychological model, we wish to set forth the presupposition that God is the ultimate source of truth. Truth exists within God. It should be remembered that try as it might, the science of psychology will never explain the purpose of human existence, nor will it explain the meaning of human life on the earth. Such questions go beyond the level of the science of psychology to engage the field of theology. Christians should never raise a psychological theory to the same level of acceptance as that of Scripture. We hold the Scripture to be God's inerrant Word; apparent scientific truth has often later been proved inaccurate. To address the question of integration, it is helpful to consider the insights shared by Lawrence Crabb Jr., a Christian psychologist, who has suggested four possible approaches. He would like to propose that anyone who wants to work toward a truly evangelical integration of Christianity and psychology should meet the following qualifications. (1) He will agree that psychology must come under the authority of Scripture. (2) He must fervently insist that the Bible is God’s infallible, inspired, inerrant revelation in propositional form. (3) He must agree that Scripture is to have “functional control” over his thinking. (4) In order to achieve such functional control of Scripture over an approach to psychology, integrationists must evidence serious interest in the content of Scripture. Traditionally, educational psychology has endeavored to apply the findings of general, social and child psychology to assist in a better understanding of learning process. It seek to discover, by studying the mental, physical, social and emotional behaviour of children and adults, the factors which influence the quality and quantity of learning. In Christian psychology, problems are often divided into the categories of spiritual, psychological, and physical. Such categories correspond to the biblical concepts of spirit, soul, and body, respectively. Although those divisions are useful in helping us think about human experiences, we need to remember that in reality a person is a whole and must be dealt with as such. Any division of human experience or of human personality should be regarded as arbitrary and operational only; the emphasis is intended to be on whole persons.
Abstract
This paper discusses psychological foundations for Christian education. Any inquiry about the psychological foundations for Christian education immediately faces the question of the relationship between the science of psychology and the Christian view of man. The discipline of psychology not only embraces a diversity of subjects and interests, but also has the ability to provide practical knowledge for everyday living. The fact that both psychology and the Bible provide information for daily living as well as information about how human beings can be expected to think and behave in various environments has sometimes produced tension. Some of the uncomfortableness felt by Christians toward psychology results from the difficulty of defining precisely where psychology as a discipline begins and where it ends. As one foundation of our psychological model, we wish to set forth the presupposition that God is the ultimate source of truth. Truth exists within God. It should be remembered that try as it might, the science of psychology will never explain the purpose of human existence, nor will it explain the meaning of human life on the earth. Such questions go beyond the level of the science of psychology to engage the field of theology. Christians should never raise a psychological theory to the same level of acceptance as that of Scripture. We hold the Scripture to be God's inerrant Word; apparent scientific truth has often later been proved inaccurate. To address the question of integration, it is helpful to consider the insights shared by Lawrence Crabb Jr., a Christian psychologist, who has suggested four possible approaches. He would like to propose that anyone who wants to work toward a truly evangelical integration of Christianity and psychology should meet the following qualifications. (1) He will agree that psychology must come under the authority of Scripture. (2) He must fervently insist that the Bible is God’s infallible, inspired, inerrant revelation in propositional form. (3) He must agree that Scripture is to have “functional control” over his thinking. (4) In order to achieve such functional control of Scripture over an approach to psychology, integrationists must evidence serious interest in the content of Scripture. Traditionally, educational psychology has endeavored to apply the findings of general, social and child psychology to assist in a better understanding of learning process. It seek to discover, by studying the mental, physical, social and emotional behaviour of children and adults, the factors which influence the quality and quantity of learning. In Christian psychology, problems are often divided into the categories of spiritual, psychological, and physical. Such categories correspond to the biblical concepts of spirit, soul, and body, respectively. Although those divisions are useful in helping us think about human experiences, we need to remember that in reality a person is a whole and must be dealt with as such. Any division of human experience or of human personality should be regarded as arbitrary and operational only; the emphasis is intended to be on whole persons.
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