Viewpoint Psychology and theology need each
other
By JOSEPH W. CIARROCCHI
Psychology has gotten religion.
Judging by the explosion of publications on religion and spirituality by the
American Psychological Association, psychologists cant seem to read
enough on the topic. Furthermore, this interest cuts across psychologys
many subdisciplines from the scientific psychology of religion to applied
clinical psychology. The prestigious and highly empirical Journal of
Personality devoted its most recent issue to psychology, religion and
spirituality.
At a time when many psychologists are familiarizing themselves
with theological writings to broaden their conceptual basis for understanding
people, it seems opportune to invite theologians into this dialogue. Ever since
modern theology used human experience as a valid starting point, theologians
have welcomed psychological insights. However, this work depends mostly on
models such as Freudian, Jungian or humanistic psychology that lack a strong
empirical base. It ignores or is unfamiliar with empirical psychology and its
potential insights. This validates Andrew Greeleys observation that
American theology relies too heavily on European intellectual traditions to the
neglect of traditions in its backyard.
Research on images of God represents one example of this neglect.
Contemporary theologians have written extensively on images of God with special
emphasis on gender issues. When Elizabeth Johnson in her superb book She Who Is
asserts that, The symbol of God
is of the highest importance for
personal and common weal or woe, she is stating a quite testable
hypothesis. So is Kathleen Fischer, who wrote in NCRs recent supplement
on spirituality that masculine images of God are precursors to men engaging in
domestic violence.
Reading the image-of-God theological literature leads to the
conclusion that (a) theologians do not cite relevant empirical literature on
this subject, and (b) theologians make incautious statements about matters that
are empirical questions. Scientific psychology could contribute to
understanding images of God in at least two ways. First, by understanding the
components of images of God, we could discover what personal experiences lead
people to their images. Second, by investigating along with Elizabeth Johnson
how these images function, we could learn whether they are for good or for ill.
Theologians, religious educators and spiritual directors would each have an
investment in these findings.
For the past five years, faculty and students at Loyola College in
Marylands Institute for Psychological and Religious Research have
investigated these and related questions. What follows represents a brief
summary of the findings for this ongoing project:
- Standard personality instruments can consistently measure
peoples perceptions of God.
- Women see God as more emotionally stable and interpersonally
adjusted.
- Women combine traits in God and Jesus related both to
dominance/achievement and relationships more so than men.
- Men tend to rate God with more negative features (such as
aggression and emotional neediness).
- Negative images of God in women are related to childhood abuse
and adult domestic abuse.
- Images of God for women, but not for men, predict emotional
well-being.
- Male perpetrators of domestic violence have less
masculine images of God than their nonviolent peers.
- Women put more of their own personality into their images of
God and Jesus than do men.
- Men put more of their preferred parents traits into God
images than do women.
These findings support, contradict or nuance much that exists in
the theological literature. Theology, then, might benefit from the prudence
that the scientific method engenders. For example, as a scientist it is
important to qualify all of these findings because the exact nature of the
relationships is unclear. Are images of God the cause or product of various
human experiences? If the product, of which ones? Although ones own
personality, parents, emotional state and family environment all make some
contribution to images of God, statistically together they account for a small
portion of the total picture.
Should theology refrain from speculation in these areas? Not at
all; but assertions that are amenable to scientific analysis need not be
accepted on faith.
Psychology requires cross-fertilization with theology beyond
images of God. Research on forgiveness, guilt, self-regulation, meaning and
transcendence, to name a few topics, has advanced significantly in the past
decade. Yet each is unexplored by contemporary moral or spiritual theology.
Although remnants of the ancient suspicion between psychology and
religion will exist, this battle is fought much less today on the field of
methodology. Religion once rightly feared psychologys tendency toward
reductionism, to see God as nothing but the projection of the
idealized father. Philosophy of science, however, now recognizes the validity
of various methods for understanding human experience.
With staunch empiricists suggesting examining theology for
testable hypotheses, the time is overripe for dialogue. It would be sad and
ironic if theology remains unaware of the invitation.
Joseph W. Ciarrocchi is professor and director of doctoral
clinical education in the graduate programs in pastoral counseling, Loyola
College in Maryland. His most recent book is Psychotherapy with Priests,
Protestant Ministers and Catholic Religious, co-authored with Robert Wicks.
National Catholic Reporter, March 17,
2000
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