1. Running head: RELIGIOUS THERAPY IN PSY Healing 1
Religious Opposition and Utilization to Psychological Therapy:
Healing within Multiple Realms
California Baptist University
Austin Cords

2. Running head: RELIGIOUS THERAPY IN PSY Healing 2
Abstract
Ever since Freud’s opposition to religion and his understanding of all things as sexual (according
to common view), Christianity has had a rough hand against psychology and psychodynamic
therapy. Religion has been the dominant “vehicle for the care of the soul (psyche)” (Entwistle,
2004, p. 44) and psychology is often seen as intruding upon this realm with any challenges or
contrary views it brings. Although, pastoral counseling has been effective, a look at the
psychological counseling industry (and research) will show that the methods they use are helpful
as well. With the scientific approach, models of counseling have been flushed out, and have
created a more formulaic conception of how a human heals. Exploring this issue, an
understanding of how religion and psychology interact, perceptions of psychology in the
Christian community, and a personal assessment will be presented in order to bridge the
dialectical gap between these two fields.

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Religious Opposition and Utilization to Psychological Therapy:
Healing within Multiple Realms
Whenever I meet someone new the topic comes up, “What are you majoring in?” and the
way I respond to that question is all a matter of who I am talking to. With the older generation, I
more than likely respond, “I want to be a Christian counselor”, but with peers the response tends
to be, “Psychology”. Such a stigma has been placed on psychology by the Christian community,
that though not universal, one has to be careful not to offend. Never being aware of this stigma, I
have always seen psychology and Christianity as compatible views. Christianity is the lens in
which to view the world, and psychology is the scientific practice of healing hurting individuals.
Therefore when examining research I often find that, though the treatment model is helpful, the
underlying beliefs that the secular psychologists are presenting are not. It is important to be
critical of psychology in order to avoid being taken captive by empty or deceptive philosophy
(Colossians 2:8).
Freud, though not the founder of psychology, has been of great influence on its course,
whether it be from people agreeing or reacting to his statements on the human condition. His
views on the condition of man were that of the id and the superego being at conflict with one
another to produce the ego (Viney & King, 2003). This view creates a determinist sort of mindset
with the conscience mind being dictated to do actions based upon unconscious. In addition,
creates a choice system not based upon decisions made by the individual but by which structure
(id or superego) is stronger in a given situation. Christian at first glance would seem to agree
with this, “For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these
are in opposition to one another, so that you may not do the things that you please” (Galatians

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5:17). With the flesh being the id, and the spirit being the superego, Freud’s model seems
congruent with Biblical understanding of man’s condition. However, the verse previous to this
one makes clear that the desires of the id will not be carried out if one walks in Christ. In
objection to Freud’s model of id and superego being equally boisterous, choice can be made by
the ego to object to the id and follow the correct desires. This seemingly slight difference creates
a giant rift however.
With superego and id being equally valid, Freud creates a therapy model quite different
from a Christian model. Hedonism, an avoiding pain and attaining pleasure, was the proper way
for a man to live out the unconscious desires in order to minimize conflict (Vroom 1995). Freud
bases his model therefore on exploring the unconscious desires in order to find the conflict
within and individual, resolve it, and relieve that struggle. The goal of treatment, according to
Freud, is to understand the struggles of the individual and embrace activities that minimize this
conflict. Techniques, such as free association or dream interpretation, are used to understand
primal human desires. Christianity differs from this view of treatment. Though dreams are
interpreted in the Bible (Genesis 40, Genesis 41, Judges 7, Daniel 4), they are not meant to be
methods of understanding libidinal exertion, but as messages from God (Jeremiah 23, 29,
Matthew 2). Therapy from a Christian view has a more holistic approach with defense strategies
have been developed to combat temptation and pursue right living with God.
Therapy from a Christian standpoint has its goal focused on pursuing a relationship with
God. Often this involves support groups, prayer (Ephesians 6:18), encouragement from
community (Ephesians 5:19), sharing in struggles (James 5:16), action taken based on trust in
God (James 2), and a mental focus on pure things rather than earthly problems (Philippians 4:8).
All these elements are used in conjunction in order to create healing. Much of these elements are

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relational, (whether between God and self or self and others) and reminiscent of Rogers thought
that “the therapeutic relationship itself as a growth experience” (Cain & Seeman, 2002, p.3).
According to the Christian model then, illness stems from relational problems and repair of these
systems creates health in the individual. Focus must be brought on how to bring individuals into
a community and have them be united in Christ. When looking at the grand scope of Christianity,
one sees how relationship is a key theme: relationship between God and Adam was broken by sin
followed by relationship between man and man (with Cain and Abel), then God sends His Son to
redeem this relationship and unite man back to man (tearing away the division between Jew and
Greek) (Romans 1:16), and finally Christians are to bring others into relation with Christ
(Matthew 28:19). Therapy is to be seen as a strengthening of the faith of a believer or an
opportunity to show the love of Christ to the unsaved.
While psychoanalytic therapy does not lend itself to the Christian model the method of
others can lend themselves to helping an individual. Cognitive therapy focuses on ridding the
individual of dysfunctional thoughts and replacing them with functional ones. Humanistic
therapy, though unnecessarily elevating the individual, has a proper focus on relationship,
meaning, and growth. Behaviorism looks at using action to change environment, and though this
can occur, these actions must stem from beliefs according to the Christian model. It is the duty of
the Christian to view therapy modules within these therapies and utilize them in light of
Christian themes.
When looking at how to integrate psychology and Christian therapies, there is are often
misconceptions. In one of the interviews conducted, Luther, a man in his sixties gave a scoffing
look with his eyes when presented with the idea that psychology can be used within a Christian
context. “Relying upon the Lord, not science, should be the way it is. Psychology creates more

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problems than solutions.” It is true that in all things the Lord should be the focus, but science is
merely a tool to better understand human behavior or thoughts, and should be used as such. A
neglect of using reason and empirical study to analyze humans and respond to their needs is
folly. His second statement that of the problems of psychology is actually more true than I at first
gave it credit for. With many models of psychology, and the introduction of the DSM, there is
the mentality of sickly patient- therapist; this view creates the patient into a victim of their
problem, rather than a co-creator of a solution. The diagnosis idea creates people willing to label
themselves with the problem but unwilling to change. The DSM also creates relational issues
such as seen with borderline personality disorder now being seen as insurmountable, yet before a
prognosis had been researched, families and other close relations were more willing to put effort
into the relationship. However another interviewee, Allison, stated, “Knowing I have ADD,
helps me cope, and without psychology I would’ve just thought I was crazy.” Labels can help a
client normalize their symptomatology and therefore when they are experiencing certain feelings
rather than reacting, they can let the feeling slide or combat against. Rather than aggressive, a
person suffering from lack of impulse control can adjust and be more patient. Psychology has
done a great job measuring symptoms and creating common models of malbehavior yet when
talking to the general public it is important to use terms they can relate to in order to provide
healing rather than fear.
In conclusion, the Christian worldview must be the basis for analyzing psychology and
should also be the basic model of therapy. Psychology comes in by creating specific models of
treatment to help systematically formulate methods of counseling, as well as, identifying
common ailments in society. With these two large aspects of healing being taken by psychology,

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Christian counselors must employ psychological methods that not only mitigate the symptoms,
but further the clients’ understanding of God.

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References
Cain, D.J. & Seeman, J. (2002). Humanistic psychotherapies: Handbook of research and
practice. Washington, DC: American Psychological Association
Viney, W. & King, D.B. (2003). A history of psychology ideas and context. Boston: Pearson
Education Inc.
Vroom, V.H. (1995). Work and motivation. San Francisco, CA: Josey-Bass Publishers.