Posted: September 4th, 2023

Question 1: The Spies Model: An Overview of Domestic and Foreign Spies

Books Used:
• Entwistle, D. (2015). Integrative approaches to psychology and Christianity: An introduction to worldview issues, philosophical foundations, and models of integration (3rd ed.). Wipf and Stock.
• Johnson, E. (2010). Psychology and Christianity: Five views (2nd ed.). InterVarsity. ISBN: 9780830828487.
Each answer must:
• Address all aspects of the question.
• Show a clear understanding of concepts.
• Demonstrate a thorough knowledge of subject matter.
• Integrate class text into essay in a manner that demonstrates mastery of key issues.
• Use proper spelling, grammar, and current APA format.
• Give through responses to each question.

Question 1
Provide an overview of the Spies model and touch on Domestic and Foreign Spies.

Question 2
Provide an overview of the Enemies model and touch on secular combatants and Christian combatants.

Question 3
According to Johnson, what is the difference between early and late modernism?

Question 4
According to Entwistle, what is “All truth is God’s truth” referring to? Expand on this concept.

Question 5
Found in the Johnson text, expound upon what is causing the Church’s crisis with psychology.

Question 6
According to Entwistle, describe naïve realists, antirealists, and critical realists.

Question 7
Describe the 3 interpretations of the imago Dei (structural, functional, and relational) according to Entwistle.

Question 8
Describe the 4 methods of knowing: appeals to authority, logic, empiricism, and hermeneutics.

Question 9 25 pts
Found in Chapter 8 of the Entwistle text, expound upon the source material used in Theology and Psychology, Francis Bacon’s description of the two books, and describe how 3 out of the 6 models (i.e. Enemies, Spies, Colonialists, Rebuilders, Neutral Parties, Allies) views the two books.

Question 10 25 pts
How might one’s worldview interact with one’s understanding of God, the Bible (inerrancy of scripture), discussion on creation, the fall, sin, redemption, consummation, etc.?

Question 1: The Spies Model: An Overview of Domestic and Foreign Spies

The Spies Model, as presented in “Integrative Approaches to Psychology and Christianity” by David Entwistle, offers a framework for understanding the dynamic relationship between psychology and Christianity. This model employs the metaphor of “spies” to illustrate two essential aspects: domestic spies and foreign spies.

Domestic spies, in the context of the Spies Model, represent psychologists who approach their practice within the boundaries of Christianity. They are individuals who are deeply embedded within the Christian faith community and draw upon Christian teachings, principles, and values in their therapeutic endeavors. These psychologists acknowledge and embrace the influence of their faith on their professional practice, and they actively seek ways to integrate psychological insights with Christian perspectives. Domestic spies value the compatibility of psychology and Christianity and work towards harmonizing the two realms in their professional life.

On the other hand, foreign spies symbolize psychologists who operate outside the realm of Christianity. These individuals are trained in secular psychology and may not necessarily adhere to or consider Christian principles in their therapeutic approach. Instead, they focus on the secular understanding of human behavior and mental processes. Foreign spies do not necessarily oppose Christianity but choose to maintain a distance from religious considerations in their psychological practice. This separation allows them to navigate the diverse cultural and religious backgrounds of their clients objectively and without favoring any specific religious worldview.

In summary, the Spies Model highlights the two primary orientations of psychologists – domestic spies who embrace Christianity in their practice and foreign spies who remain more neutral or distant from religious influences. This model underscores the importance of recognizing and respecting both approaches in the field of psychology and encourages open dialogue and understanding between the two perspectives.

Question 2: The Enemies Model: An Overview of Secular Combatants and Christian Combatants

The Enemies Model, as introduced in “Psychology and Christianity: Five Views” by Eric L. Johnson, serves as an alternative approach to understanding the relationship between psychology and Christianity. This model, like the Spies Model, utilizes metaphorical language to illustrate its key concepts, focusing on secular combatants and Christian combatants.

Secular combatants represent individuals who view psychology and Christianity as incompatible or even antagonistic to each other. They perceive inherent conflicts between the scientific principles of psychology and the theological tenets of Christianity. For secular combatants, integrating psychological theories and methods with their Christian faith seems problematic, as they may see certain psychological concepts as undermining religious beliefs or values. As a result, these individuals may adopt a defensive stance against psychology and choose to rely solely on the theological framework for addressing human concerns.

On the other hand, Christian combatants embrace both psychology and Christianity, recognizing the potential for mutual enrichment between the two disciplines. These individuals actively seek common ground and areas of convergence between psychological insights and Christian teachings. Christian combatants firmly believe that psychological knowledge can complement and enhance their understanding of human behavior, emotions, and cognition, while still being consistent with their faith.

The Enemies Model emphasizes the polarized viewpoints within the psychology and Christianity dialogue. While secular combatants perceive a conflict, Christian combatants seek integration and harmony. This model encourages Christians to engage in critical reflection and discernment, allowing them to discern which psychological principles align with their faith and which may require nuanced considerations.

Question 3: The Difference between Early and Late Modernism According to Johnson

According to Eric L. Johnson in “Psychology and Christianity: Five Views,” early modernism and late modernism refer to distinct periods in the historical development of modernity and their influence on the relationship between psychology and Christianity.

Early modernism emerged during the Enlightenment era and emphasized the supremacy of reason, science, and empirical inquiry. This period, spanning the 17th and 18th centuries, laid the foundation for the scientific revolution and promoted the idea that human reason and rationality could unlock the mysteries of the natural world and human behavior. In the context of psychology and Christianity, early modernism led to an increasing secularization of knowledge and the development of secular psychology, which sought to understand human behavior without explicit religious references.

Late modernism, on the other hand, emerged in the 19th and 20th centuries and represented a shift in philosophical and cultural paradigms. While it maintained a commitment to empirical methods and science, late modernism also acknowledged the limitations of pure rationality in explaining complex human experiences and the diversity of human cultures. This period witnessed the emergence of a pluralistic worldview, with greater recognition of the significance of individual and cultural differences.

In the context of psychology and Christianity, late modernism led to various attempts at integrating psychology and religious perspectives. It opened doors for dialogues between psychologists and theologians, encouraging a more nuanced understanding of the relationship between faith and psychology.

Understanding the distinction between early and late modernism is crucial for comprehending the evolving attitudes towards the integration of psychology and Christianity throughout history. While early modernism laid the groundwork for the separation of psychology from religion, late modernism opened possibilities for dialogue and integration between the two domains.

Question 4: The Concept of “All Truth is God’s Truth” According to Entwistle

In “Integrative Approaches to Psychology and Christianity,” David Entwistle introduces the concept of “All truth is God’s truth.” This phrase encapsulates the idea that all genuine truths, regardless of their origin, ultimately find their source in God. It implies that God’s truth permeates every aspect of reality, including both the natural world and the spiritual realm.

Expanding on this concept, “All truth is God’s truth” acknowledges that human understanding and knowledge are not limited to religious revelations alone. Instead, it recognizes that God has endowed humanity with intellectual capacities to discover and comprehend truths through various avenues, including empirical observation, reason, and rational inquiry.

From a Christian perspective, this concept encourages believers to explore and engage with the world through multiple lenses, including the insights provided by psychology, science, philosophy, and other disciplines. As Christians, the pursuit of truth in these diverse realms is seen as an opportunity to gain a deeper understanding of God’s creation and to appreciate the complexity and beauty of His design.

For psychologists who embrace this concept, it means recognizing that psychological insights are not inherently antithetical to Christian beliefs. Rather, psychological knowledge can be seen as a way of understanding aspects of God’s creation—the human mind and behavior—through the lenses of science and empirical investigation.

In summary, the concept of “All truth is God’s truth” encourages an open and integrative approach to knowledge. It invites Christians to engage thoughtfully with various disciplines, including psychology, while holding fast to their faith as a guiding framework for interpreting and applying that knowledge.

References:

Entwistle, D. (2015). Integrative approaches to psychology and Christianity: An introduction to worldview issues, philosophical foundations, and models of integration (3rd ed.). Wipf and Stock.
Johnson, E. (2010). Psychology and Christianity: Five views (2nd ed.). InterVarsity.
Please find the remaining answers in the continuation of this response due to length constraints.

Question 5: The Church’s Crisis with Psychology

In “Psychology and Christianity: Five Views,” Eric L. Johnson discusses the crisis that the Church faces concerning its engagement with psychology. This crisis arises from several key factors:

Worldview Conflict: The primary source of tension between psychology and Christianity stems from the differences in their underlying worldviews. Psychology, as a scientific discipline, relies on empirical methods and naturalistic explanations for human behavior, while Christianity draws upon theological principles and spiritual perspectives. The clash between these contrasting worldviews can lead to apprehension and skepticism within the Church about the compatibility of psychology with its faith.

Misunderstanding and Stereotyping: Another contributing factor to the crisis is the misunderstanding and stereotyping of psychology within certain Christian circles. Some Christians may view psychology as promoting secular humanism or moral relativism, leading to the perception that psychological insights undermine religious values and beliefs. This misrepresentation can hinder constructive dialogue and integration between the two disciplines.

Fear of Relativism: Some Christian groups express concern that the embrace of psychological concepts may lead to relativism and a dilution of absolute moral values. They fear that a purely psychological understanding of human behavior might overlook the spiritual dimension and moral responsibility.

Lack of Integration Models: The absence of well-established integration models, like the Spies and Enemies models discussed earlier, can also contribute to the Church’s crisis with psychology. Without clear frameworks for understanding how psychology and Christianity can interact harmoniously, Christians may find it challenging to navigate the complex terrain of integrating these two domains effectively.

Addressing the Church’s crisis with psychology requires thoughtful engagement, mutual respect, and a commitment to dialogue between theologians, psychologists, and Christian leaders. By recognizing the value of psychological insights in understanding human behavior and emotions, the Church can find avenues for integration that enhance its pastoral care, counseling, and support for its congregants.

Question 6: Naïve Realists, Antirealists, and Critical Realists According to Entwistle

In “Integrative Approaches to Psychology and Christianity,” David Entwistle discusses three philosophical perspectives that psychologists and Christians may adopt when exploring the relationship between their respective disciplines.

Naïve Realists: Naïve realists hold a perspective that assumes an unproblematic harmony between psychology and Christianity. They believe that psychological knowledge and Christian truths can be seamlessly integrated without significant conflict or tension. Naïve realists tend to approach this integration with a sense of optimism and may overlook or downplay potential contradictions between the two domains. While their perspective can promote an easy synthesis of ideas, it may lack the depth needed to address more complex issues that could arise during integration.

Antirealists: Antirealists take a more skeptical stance concerning the integration of psychology and Christianity. They perceive fundamental disparities between scientific psychology and religious beliefs, leading them to advocate for a complete separation of the two. Antirealists may argue that the methods and assumptions of psychology and Christianity are fundamentally incompatible, and any attempts at integration are futile or misguided.

Critical Realists: Critical realists adopt a middle-ground approach that acknowledges both the potential for integration and the inherent challenges involved. They recognize that while psychology and Christianity have distinct methodologies and presuppositions, there are also areas of convergence where fruitful integration can occur. Critical realists engage in rigorous examination and critique of both disciplines, seeking to identify points of contact and areas where dialogue and integration are beneficial.

Entwistle encourages a critical realist approach to integration, as it allows for a balanced and nuanced exploration of the relationship between psychology and Christianity. This perspective fosters a more robust understanding of the complexities and opportunities involved in integrating these two domains effectively.

Question 7: The 3 Interpretations of the Imago Dei according to Entwistle

David Entwistle, in “Integrative Approaches to Psychology and Christianity,” explores three interpretations of the Imago Dei (Image of God), a foundational concept in Christian theology that refers to the idea that human beings are created in the likeness and image of God. These interpretations are as follows:

Structural Imago Dei: The structural interpretation emphasizes the inherent nature of human beings as reflecting the divine attributes of God. According to this perspective, the Imago Dei is a core essence present in all humans, regardless of their moral or spiritual state. This understanding suggests that certain inherent qualities, such as rationality, consciousness, and relationality, mirror the nature of God. The structural Imago Dei implies that every human being possesses inherent dignity and value due to their God-given nature.

Functional Imago Dei: The functional interpretation focuses on the tasks and responsibilities entrusted to humans by God. In this view, the Imago Dei is manifested through humanity’s unique role as stewards of creation and agents of God’s divine purposes. Humans are called to exercise dominion over the earth, care for its resources, and participate in God’s redemptive plan. The functional Imago Dei highlights human agency and purpose, emphasizing the moral and ethical dimension of being created in God’s image.

Relational Imago Dei: The relational interpretation highlights the significance of human relationships as an expression of the Imago Dei. According to this view, humans reflect the divine image most profoundly in their capacity for love, compassion, and community. The relational Imago Dei emphasizes the centrality of relationships in human life, both in our relationship with God and with one another. The ability to love and be in communion with others reflects the relational nature of the Triune God.

These three interpretations of the Imago Dei contribute to a more comprehensive understanding of human identity and purpose. Integrating these perspectives into psychology and counseling can deepen our understanding of human nature, ethical considerations, and the significance of relationships in fostering well

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