Concept of Christian Psychology Dr Romuald Jaworski

Introduction

 
The subject discussed seems to need an apology. Whenever I say that  I am a representative of Christian psychology, I can hear caustic remarks such as “And does such exist at all?” or “Well, once, under the reds’ rule there was Marxist psychology and now under the blacks’ rule there will be a Christian one”. I hope that the arguments for the  necessity of the development of  Christian  psychology and its offer allowing to  understand more profoundly man and help him make the most of his life will turn out to be strong enough  for the  target audience.

It is generally known that there is no single psychology. The majority of schools and research approaches justifies the question about their value and quality, their achievements and constraints.  It is the constraints and deficiencies occurring in particular research studies of modern psychology which prompt to  look for  still new attempts to understand man and help him. It is known that particular schools differ in  the objective which they set to themselves, the subject matter of their studies or applied diagnostic and therapeutic methods. Taking these aspects into consideration I will attempt to  demonstrate that  the offer of Christian psychology is not only justified but also legitimate, essentially rich and methodologically correct.

If the manner of practising psychology is influenced by its material and formal  subject-matter and the (anthropological and methodological) assumptions  in the foreground as well as the researcher’s attitude, then in Christian psychology each of these prerequisites is explicitly defined.

Schools and trends in  the twenty-century psychology originated on one hand from the Enlightenment legacy. The fruit of  that period  is the domination of empiricism and evolutionism in studies on man. On the other hand in the last decades the postmodernist trend characterized  by its  irrationalism (New Age) became extremely popular. In psychology these culture trends resulted in strong empiricism and  the domination of psychometric approaches in the so-called academic psychology, and in an extreme freedom in the area of impact on man: from  ecological strategies of  medicine men  through psychotechniques, which are taught to managers and  traveling agents,  to  diversified psychotherapeutic techniques: from psychoanalysis, through Gestalt to neurolinguistic programming.

Undoubtedly the importance of the results of many studies in the area of psychology is significant and unquestionable. However mutual criticism existing among particular schools proves not only the insufficiency of the results but also some doubts relative to the adopted extra-system assumptions. It seems that we get to the heart of the problem since psychology is based on specified anthropological and methodological assumptions. After all, the grounds for differences between particular schools of psychology should be perceived in these assumptions  alone which anyway are not always clearly articulated. They sometimes remain hidden or unrealised.

The proposal of Christian psychology is an offer of an outlook on man’s psychical world from the Christian perspective, based on the Christian anthropology assumptions. The dialogue of Christian psychology with other trends in psychology has to include the conception of man and the conception of science. Therefore in practising  this type of  psychology, no type of psychology is involved (this objection is sometimes raised, in a securing manner, by psychologists admitting their Christian philosophy) but what maters is a  reliable and thorough  scientific outlook on man.

Besides I believe that the assumptions and paradigms adopted in psychoanalysis or other types of psychology,  relative to id, ego, superego, archetypes, cognitive networks do not necessarily have to be more heuristically fruitful than the conception of sin, grace and  salvation  adopted in the Christian faith. It should be mentioned that for centuries it was the Christian vision of man which has turned out to be correct both in theory and in practice. Finally it is worth bearing in mind the offer of John Paul II included in ”Fides et Ratio” pertaining both to the anthropological conception, man’s image and humanity and to the manner of  practising science.

I. Topography of encounters

The encounter of Christian psychology with other types of this scientific discipline rich today may take place both at university and in a therapeutical office  University centres, and in particular catholic ones, as well as theological  seminaries  should make efforts to reinterpret the achievements of  psychology including the Christian conception of man and his life since it is not allowed to put aside, in the interpretation of human existence and its problems,  man’s goal and fate.

It seems to be  right to make an effort in order to redefine health and disorders,  norm and pathology in the light of  Christian  anthropology and the output of empirical psychology.  Like psychophysical research which contributed to the cognisance of  the nature of  psychosomatic disorders,  today  the cognisance of disorders in the  spiritual sphere (sin) may contribute to the  development in  noopsychosomatic science. Some steps have already been made in the area of  Frankl’s logotheory and following in the footsteps of Rev. Prof. K. Popielski, continuator of his thought in Poland (1993).

The understanding of a norm and a pathology is worth to be redefined. The model of a statistic norm dominating today does not sufficiently allow for man’s nature since it is very susceptible to  cultural influences. The effect of the foregoing may be admitting free relations to be the norm whereas marriage may be treated as a pathology. Some more detailed aspects of a norm and a pathology will be discussed below.

There is also a number of human experiences  which are treated by  psychologists as a taboo subject.  Until recently problems connected with the sense of  guilt or the  issues of  forgiveness have been  among  such subjects. The sin and the grace, the damnation and the salvation  still remain  taboos.

The existence of God is an issue of an exceptional importance. It is particularly drastic   in the context of the interpretation of  religion as interpersonal communication. If there is no God, then any mystical experience, revelation, ecstasy has to be interpreted as a hallucination. The same for a prayer and other acts of worship which may be treated at the outmost  as auto-psychotherapeutic techniques and not as an experience  of man’s interpersonal encounter with God. The Saints are perceived as the sick while praying and meditating people as the ones who are  alienated from the real world.

The place for the verification of the theory is a therapeutical office.  A question may  be asked how many crises, conflicts,  neuroses, depressions are caused by the  fact that man does not understand his roots and  the goal of  his life.  Even if psychology opposes to taking the place of religion (Cf. Witz 1994), it should at least admit humbly that it is not  sufficiently  competent to give the right answer to man looking for the meaning of life, the suffering and the death.

An unbelieving  psychotherapist ignores eternal life and  focuses his activity at  man’s worldly possessions. Sometimes this attitude is a way to retire into egoism and terrorism. Short-term assistance allowing to relieve unpleasant troubles does not necessarily mean the healing and the help with achieving long-term plenitude of life. (Cf.  Jaworski 2000).

A question then arises whether a believing  therapist may help the non believers ? Can a Christian help the non Christians ? This issue will be dealt with hereafter.

The circles in which the conception of Christian psychology is being elaborated are  associations of  Christian psychologists.  The Polish Association  of Christian  Psychologists (the SPCh)  founded in 1995  runs a Christian  Psychology and Psychotherapy  Department   and within its scope of  activity it elaborates basic psychological and psychotherapeutical  conceptions based on Christian anthropology.  

The  SPCh co-operates with the German  Association: Deutsche Geselschaft  für  Christliche Psychologie, Psychoterapie und Biblische Seelsorge  IGNIS (Cf. Jaworski 1994).

In the US as well, many precious instructions relative to the manner of  practising psychology and psychotherapy based on Christian  assumptions can be found  in the work of Christian psychologists. The International Association for Psychological Studies (CAPS) was created in 1956 on the initiative of a small group of Christian therapists. At present it  has approx. 2000 members in the US and tt also has branches in Canada  and in 25 other countries of the world. It assembles psychotherapists and psychologists whose aim is the search of creative ideas tending towards the integration of the Christian thought and modern psychology. They edit a quarterly ‘The Journal of Psychology and Christianity” (JPS). This periodical is mentioned in the index of “Psychological Abstracts”, in ”PsychINFO” and in other catalogues. (An annual subscription fee amounts to US $ 40.-.)

The ideas of Christian psychology are also propagated  by the Association of Christian Counsellors.

II. Dilemmas of a Christian facing modern psychology

The Christians studying psychology are doomed to the confrontation or the conflict  between arguments spread by psychology and many truths of Christian theological doctrine (Cf.: Szyszkowski 1998). John Shepherd (2002) who touches upon the problem of  integrating psychology and the Christian faith draws the attention to the fact that  psychology is  today the main field for  ideological battle which is carried out in two fronts :

1. orientating psychology towards the opposition to the religion in general and the Christian faith in particular;

2. the conflict  relative to  the issue whether so-called godless psychology should be included within a Christian community or not ?

The Key issue is to what extent psychology is based on  the philosophy of life which  opposes the essence of the Christian faith. In modern psychology it is easy to notice the domination of the tendencies of materialism,  rationalism, determinism and relativism and also the assumption that  people in their behavior are neither aware nor free or morally responsible. The Christians cannot accept those assumptions which are in philosophical contradiction with the truths of their religion.

Within Christian faith we find different opinions as to the value of psychology in general and psychotherapy in particular. One extreme camp  is constituted by those who believe that  only the Bible can be used in determining the truth and psychology does not inspire confidence. Another radical position is adopted by those who are willing to accept the opinions put forward by modern psychology even if they clearly contradict the biblical interpretation.  Any other point of view is contained between those extremes (Johnson & Jones 2000).

Many Christians  are opposed to psychology partly because they consider it to be ineffective. But instead of rejecting psychology, one should  look at the problem of borders within which psychotherapy is complete,  valuable and effective.

In the critical estimate of schools of psychology a doubtful importance of psychology  as a science is emphasised. Some critics dispute the scientific character of psychology. Many psychical facts cannot be described in a manner typical for empirical sciences. In their studies  researchers often have to rely on subjective data. On the other hand it would be a misunderstanding to claim that psychology is unscientific since it has collected a lot of useful information on how people live, think, fight, exert influence on each other, and  behave. One cannot say however that  it is easy to obtain precise information coming from the observation or to interpret it correctly (Johnson & Jones 2000 p. 110).

There exists a dependence between an ontological model and an empirical theory which is highlighted by M. Utsch (1998). A dependency existing between  assumptions relative to the philosophy of life and scientific consequences can be  found in psychology.  Zimbardo draws the attention to the assumptions always underlying any philosophical theory. This “hidden image of man in psychology” is important although  as a rule it is not articulated in particular theories. Similarly Herzog was seeking and pointed to the “hidden images of man” underlying scientific psychological theories. It is important to  distinguish the knowledge included implicitly  in  the ontological model from  the  explicit knowledge  derived from a specific theory. The ontological and anthropological model is open to meditative  research studies and it is worth showing and documenting its impact on psychological and empirical theories.

Psychology  is based (intentionally or unintentionally) on a determined philosophy of life (?ylicz 2002). One of the difficulties in the evaluation of a particular  psychotherapeutical system is the fact that, according to McMinn (1996 p. 16),  “an assumed theory underlies any technique and any philosophy of life underlies any theory”. In fact a factor differentiating  particular schools of psychology makes each of them based on different (often inconsistent with one another) philosophical assumptions and assumptions relative to philosophy of life. A temptation then arises to say that inconsistencies invalidate entirely the value of those schools, except for at least one, i.e. the one recognised by me – however it is not a good approach.
While discussing psychology from the Christian point of view, we  do not want to  take an extreme position declaring that any natural cognisance coming from any sources other  than the Bible is hostile to the faith.  One should rather notice that the obtained scientific data and the Christian philosophy of life complement each other which we may also learn from the reading of John Paul  II’s encyclicals : “Veritatis splendor” and  “Fides et  Ratio”.

How to  reconcile those different philosophies of life? The problem is not as difficult as it seems to be. It is obvious that philosophical assumptions adopted by different orientations in psychology  are somehow compatible with one another although they seem to be contradictory. There has to be an explanation why so many different therapies seem to be helpful at least in some special cases (Jones & Butman 1991 p. 392)

The problem lies in the fact that the truths which cannot be proved to be true using the empirical method, are considered to be true in the dogmatic manner. One of the assumptions of modern science is naturalism or materialism for which any extra-material phenomena do not exist. This assumption cannot be proved but merely adopted. However, when we look at human beings, mental processes, consciousness, emotions or morality from the psychological point of view it is hard to accept the position claiming that  those phenomena can be explained from the purely naturalistic perspective.

III. Christian psychology – situational context, assumptions and behaviours

In order to resolve conflicts fringing upon  psychology and Christianity,  the Christians who are thinking and who are honest have to define their standpoint. Three options are  to be considered :

1. they may give up their faith and accept philosophical assumptions of science in general and  psychology in particular;

2. they may ignore inconsistencies;

3. they may reject the output of psychology.

Still these solutions are not satisfactory  for the majority of the Christians. Therefore,
instead of the confrontation,  they choose the integration strategy. This way they can accept those psychological aspects which  are harmonious with the biblical truth and reject those which are not consistent with them.

However this process has to be carried out in a systematical manner in order to obtain  comprehensive and complete results. The basis for the synthesis of psychology with the Christian faith is the tension between the needs of the truth and the philosophical assumptions. Psychology and the Christian faith contain important truths which can be verified using   scientific methods and which are based on philosophical assumptions.

The danger which a Christian psychologist has to take into consideration while creating Christian psychology is the reduction of differences between the natural and supernatural order. The instructions included in “Fides et Ratio” (John Paul II 1998) make it possible to reach the truth on man and his nature without any reductionism and without confusing thinking orders  (Porczyk 2000 p. 3 – 5).

Since all philosophical assumptions of psychology  are taken a priori in the foreground  of  scientific cognizance, the decision of taking one option or the other seems arbitrary. The Christians believe however that their philosophical assumptions are based on  the revealed TRUTH and therefore it seems justified to prefer them to the assumptions of secular psychology. And this is the source of the conflict between psychology and the Christian faith.

In the process of the integration of  psychology and Christian faith one  should particularly bear in mind that :

1. it would be unreasonable on the Christians’ part to reject the totality of  the psychological  output  based,   in its significant part,  on scientific experiments and empirical studies;

2. it would be absurd to  reject, to the advantage of secular psychology, the output of the Christian faith included in philosophical assumptions which cannot be proved because in fact they remain beyond the scope of scientism studies ;

3. the result of the synthesis achieved in Christian psychology has to be both a coherent system of knowledge  and its practical use in the therapy.

Some Christian  psychologists  attempt for some time to ignore the necessity of the  development of Christian psychology adopting, in an eclectic manner only, those  therapeutical strategies  which  suit their clients or patients. If they focus on results only, without paying attention to the underlying  scientific process, they are able to get the best from the two worlds. They may put aside, for some time, any contradictions existing  between their Christian beliefs and the theses of secular psychology and enjoy the advantages of  verified therapies.

However the real effectiveness of the therapy depends to a large extent on the understanding of who a man is and what are specific human mental processes. In this context the process of the integration of  psychology and the Christian faith consists in two stages :

1) the analysis of the psychology output in order to evaluate which of its theses are anti-biblical and which ones are non-scientific and are arbitrarily based on anti-biblical assumptions,

2) the synthesis of “Christian psychology” using the  biblical  theology as a guide in the evaluation of  the importance of psychological conclusions.

The process of integrating psychology and the Christian faith is therefore accomplished  in the following manner : starting from the Christian point  of view  we try to asses different components of psychological assumptions in order to identify all the items which are and which are not consistent with our faith, to adapt whatever is consistent and to adjust whatever is not originally consistent but may be agreed with the faith (Johnson & Jones 2000 p. 172). In this process the output of  psychological cognisance and the substance which is compatible with the Christian faith and fully supported by the results of scientific testing are taken into  consideration.

The process of  integrating psychology and the Christian faith  is now the subject of numerous discussions carried out by Christian psychologists. It is freed  by the multitude of  standpoints relative to the subject matter in question. The Authors examining the problems connected with this issue suggest three main approaches to the integration of  psychology and the Christian faith :

1) ethical integration, application of  religious morality to the science practice ;

2)prospective integration to the effect that scientific and religious  views are independent but the complement one another in the perception of reality;

3) humanisation or  Christianisation in the process of science  integration; they  clearly require to include religious beliefs as a control factor shaping the perception of facts, theories and methods in social sciences (Jones & Butman 1991 p. 20).

Jones and Butman  prefer the third approach but they have also formulated their own  ideas pertaining to the  process of integrating psychology and Christian faith . They propose three methods :

1) “pragmatic eclecticism in which methods “are used”; compared with  others, they  give the best  results at  work on  problems revealed by the clients;

2) metatheoretical or transtheoretical eclecticism in which it is suggested that the therapists offering the psychotherapy may simply be wrong as to the determination of the acting  factor and  the agent giving the best chance for the development of  the effective professional  activities and distinguishing empirically or phenomenologically effective persons providing help from less effective ones notwithstanding  the “theories” that distinguish their thinking from the others;

3) “theoretical integration” which attempts to  overcome the constraints  imposed by  individual preferred theories using them as assumptions or a basis when it goes beyond the theory drawing from one model or the other (Jones & Butman 1991 p. 393).

Although those authors prefer the third approach, they emphasise some threats in its application. While assessing different schools of psychology from the Christian point of view, their strengths and weaknesses are identified. Each of the psychological models  has some components which are consistent with faith and for this reason  they seem attractive for a Christian psychologist. Each model also has components incompatible with the biblical faith and this involves struggling with their inconsistencies, weaknesses and problems. None of the theories may be rejected without verification but none of the theories may be uncritically adopted by a Christian counselors, either.

Jones and Butman (1991) mention the essential assumptions of psychology based on Christian  philosophy :

4) man is a being who has a goal and a value because he has been created in this way by Almighty God who “planned”  him in this manner;

5) man is a being who has an immaterial, spiritual soul;

6) man is a being who has the ability, given by God, to behave rationally  and morally;

7) man is a being who has a determined degree of freedom and corresponding responsibility;

8) man is an intelligent and social being;

9) man is a being  who has a sinful nature which results in  the following :

1) he breaks the order of God;

2) he avoids responsibility and

3) he chooses a  morally wrong action;

10) there exists a spiritual goal loftier than psychological heath and development;

The process of the integration and development  of Christian psychology is undoubtedly an enormous task. It is manifested in the following areas of activity :

1) identifying philosophical assumptions in psychology which contradict  the Christian faith;

2) identifying characteristic Christian philosophical assumptions;

3) identifying scientific philosophical assumptions which are neutral regarding  the Christian  faith and may be adopted by the Christians;

11) building a theoretical basic psychological  model based on Christian assumptions;

12) including all of the collected scientific data into the model;

13) identifying therapeutically techniques depending on the assumptions made;

14) explaining their effectiveness based on theoretical knowledge;

15) discovering additional forms of therapy typical for a Christian therapist;

16 )teaching Christian therapists and counselors and elaborating theoretical principles underlying Christian therapy.

IV. Psychotherapeutical ministration of a Christian psychologist 

A Christian psychologist  provides help to people who suffer, who are hurt and who seek chances for a more profound and more integral development through  psychotherapy and counseling services.

The principles of Christian  psychotherapy  put forward by  the SPCh are set forth in 10 points :

1) it is based on scientific principles in the field of psychology and  theology of spiritual life;

2) it allows for the existence and action of God in accordance with the Gospel preaching;

3) it allows for natural dimensions of man’s life i.e. biological, mental, social and spiritual dimension;

4) allowing for and respecting scientific achievements of different schools of  psychology it also assumes man’s  psycho-physico-spiritual integrity and his creation by God himself to make the most of his life;

5) it promotes an integrated development i.e. harmonious combination of mental, physical and spiritual development (understood as man’s  personal relation with God);

6) it uses all psychotherapeutically techniques which are consistent with the Gospel;

7) it recognizes the way to free man towards love in the study of the truth on man and on God;

8)apart from natural working  methods based on psychological and social sciences  it is ready to co-operate with the grace coming from God for whom any mentally suffering person is a beloved child;

9) in justified cases it  benefits from the co-operation with other professionals, including the clergy ( priests, spiritual leaders, exorcists);

10) it assumes the importance of personal relationship of the therapist with God (humility and opening to Holy Spirit’s bounties) for the  effectiveness of the therapy.

W. May (1992), the President of  the  German Association of Christian Psychologists (IGNIS) believes that it is important for Christian psychotherapy how Jesus transforms people. He does so in love and through love. The following aspects are to be taken in consideration :

1) Love – deep and true transformation is a result of love; changes caused by fear or constraints do not bring the healing. People who are profuse in fear or punishment cannot be counselors or therapists. Jesus not only leads us towards our Father’s love but also makes us able to love (Rz 5.5; J 13.35)

2) Transfiguration – a Latin word [transfiguratio]  means the transformation, transfiguration, change. It is a process of reworking  a person’s individual history  not through forgetting, suppressing or accusing but through forgiveness. Forgiveness means  pardon. Transformation also means  the change of attitude towards suffering.

3) Metanoia – is a name for  transformation. It  determines the transformation of the status quo and shapes the future under Holy Spirit’s guidance (Rz 6.5). The problem lies in the fact that we do not allow Jesus to intervene in our life because we are scared and we do not want to give up our predominant place. This does not mean at all any justification or encouragement for passiveness or incompetence.

4) Freeing  – you will know the truth and the Truth will free you (J 8.32).

In Christian counseling  an assumption relative to Christian anthropology is adopted consciously. During a meeting with SPCh members in Warsaw Professor Wosi?ski said that man cannot be helped by putting aside his relationship with God, values, moral principles. The  assumption on “the absence of assumptions” is  absurd. One of the first questions which man should be asked is the following : “What is your attitude towards God?”. This strategy is  applied by the American Association of  Christian Psychologists. The point is to help rebuild and correct the feeling of identity. Man should provide  himself answers to  the questions:

What does he believe and  what does he not believe in?

What is important and what is unimportant in life?

What are the goals of life?

At the very first meeting at the Counselling  Office a person looking for help fills out a six-page questionnaire : “Who are you?”

Pastoral counseling is a particular form of help offered to man suffering from hardship, to man who is hurt. The most important counseling features based on Christian psychology  are presented below :

1) The objective of the counseling is to help regain identity (including religious identity),

2) The objective of the counseling is not to equip man with better control over his own life; it is more important to entrust God with any control (this is the essential point in the therapy based on the religious faith),

3) It is not us, the counselors, who work and cause transformations. A crucifix is   hanging above any diplomas. It is Him who leads us. If a psychologist starts believing that it is himself who changes the patient, that is the end – he is terminated. Jesus’ words “Take your cross and follow me” should be taken seriously. This is the road of suffering and passion on which man undergoes transformations. Sometimes a therapist has to tell the patient “ You have not suffered enough”. The reading of the book by G. May “Addiction and grace” which deals with bringing the patient to the decision: “Finish!”  may serve as an inspiration.

4) The objective of pastoral counseling  is to :

a) help regaining  the insight into man’s own spiritual experiences;

b) help people become aware of  the profundity of the evangelic values;

c) make people aware of  their sinfulness : “whatever you do, it is a sin and this always means a destructive disorder in the equilibrium’

d) shape an individual’s conscience through help while making morally sound choices.

5) In the counseling based on a religious community a psychologist should devote 1/3 of his time to the client and 2/3 to the community. Support groups should be created within communities. Days of retreat  for focus groups are  good for the beginning and the consolidation.

6)Pastoral counseling should take into consideration the following dimensions and contexts:

a) the personality context: making people aware of their strengths and weaknesses. If we become aware of our constraints then our capabilities become unlimited provided we open to the operation of God’s grace. 

b) the interpersonal context : pastoral counseling may be defined as the co-operation of two persons cogitating upon personal events, problems, attitudes. As a result of this dialogue the individual seeking help should be provided with:

a deeper insight into his relationship with God;

everyday awareness of values, his own  hierarchy of values;

the growing ability to make morally sound choices; the client himself should make such choices;

c) the theological dimension which covers the following competencies :

-    the understanding  of  God’s intervention in our life,
-    the understanding of  individual spiritual growth (an essay “My opinion on spiritual development” is suggested here),

shaping the opinion on the scope of man’s free will and its constraints by pathology,the understanding of the essence of sin, the understanding of the essence of God’s grace,

- a mature attitude towards the tradition and the Church preaching (e.g. relative
to the role of sex in man’s life);

d) the pastoral context : the degree of competence with which a counselor is able to  reconcile the concern for man stemming from love with the simultaneous  call for spiritual growth.

Pastoral counselling is to provide assistance to an individual in a particular situation. It should also  stimulate spiritual growth so as future action could better reflect values preferred in the Gospel.

For  non Christians the offer of  Christian psychology, psychotherapy and counselling may also be attractive in a way. Christian counselling in the service for non Christians  consists in seeing a patient, in the light of  psychological knowledge and revealed truths, in captivity with his soul closed and tied.  A therapist is to help him free himself from  the captivity and open for him the door towards the profundity of life  through : the explanation of the biblical principles of life, through preaching the Gospel,  sharing (passing on) experiences of Merciful God’s interventions.

The question on how to do this with the non Christians, is dealt with by Ch. Ledger (1992) who replies  that a Christian therapist helps the non Christians do good :

a. by being what he is i.e. a man of love (to give people whatever comes from God, from Jesus: warmth, smile, comment, acceptance, treating people seriously)

b. by saying whatever he says, imparting the principles of adequate life consistent with the biblical commandments

c. by doing whatever he does, acting within the power of different Holy Spirit’s  bounties.

V. Directions in the development and topics for studies in the area of Christian psychology

Psychology  is situated in  various scientific contexts. It is most frequently said to be a natural, empirical  science but there are also advocates of treating it as a social science or even as a part of humanities. Depending on the methodological context in which psychology will be  practised, applied research methods and techniques will vary. In academic circles the behavioural trend and empiricism are dominating. According to them psychology is treated as an empirical, natural science. The main component of man’s cognizance is the measurement of different processes: biological, physiological and mental ones. Simple, elementary processes can be measured and described. However it is difficult to transfer some of more complex psychical experiences to the psychometric level. Even the most  complicated feelings such as jealousy or fascination cannot be transposed  into figures. It is even more difficult to describe  man’s spiritual experiences.

Bearing in mind the level of the analysis for the discussed  phenomena (microscopic, molecular or macroscopic) at the operational level of research  hypotheses significant differences in  the interpretation of human behaviours may occur (Materska 2001 p. 127).

Christian psychology sees its role in the reinterpretation of  different aspects of man’s mental life described by academic psychology. Its objective is to rectify a frequently   distorted image of life and man, of God and the world, of the norm, the health and the illness, of a therapist and the science.

Christian conception and interpretation of human life  takes into consideration its origin, properties, goal, the fact of suffering and sinfulness. Therefore some specific human experiences such as: sin, grace, suffering and mercy, the goal and meaning of life (Porczyk 2000 p. 1 – 6) are of interests  for Christian psychology. A number of questions still awaits answers: What is the meaning and function of suffering? How to interpret, from a psychological point of view, the experience of love, faith or hope? What are the criteria for mental and spiritual health? The answers to the aforementioned questions provided by academic psychology are insufficient for me. The studies should cover the subject matter i.e. man with his 1) psychical, 2) psychosomatic and  3) psychospiritual  problems.

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