IV. The Psychological Approach to Religion
We turn next to a consideration of one of the most prominent religious trends in America today, a movement which has enjoyed great popularity in university circles, in the voluminous religious press, and among modernist ministers everywhere, and which is just beginning to make its glittering presence felt within our own denomination. I refer to the growing and enthusiastic use of the mental sciences as an approach or adjunct to religion. "The most important intellectual circumstance With which theology has to reckon in our generation is the rapid progress and phenomenal popularity of the infant science of psychology," states Walter Horton in his book Theology in Transition." And Dr. Fosdick says :
"Religion is increasingly dealt with today, not in ecclesiastical or theological, but in psychological terms. Increasing numbers of people mean by religion, not first of all a true church or an orthodox system of theology, but a psychological experience. There, they think, lies the germinal nucleus of the matter ; and this conviction makes a serious difference between them and the historic definers of religion." "
Recent discoveries regarding mental hygiene have confirmed much of what we as Adventists, under the guidance of the Spirit of prophecy, have been teaching for many years ; namely, the interrelationship of body, mind, and soul; the necessity of treating the whole man; the health value of the fruits of the Spirit, and the disease-producing effects of fear, worry, and guilt. This fact makes Adventists peculiarly susceptible to the modern trend in religious thinking.
There is deadly peril, however, in a psychological approach to religion. The principal danger is that such an approach leads, almost inevitably, to the eventual breaking down of the distinction between worldly wisdom and heavenly wisdom between that which the natural man can scientifically understand and that which should be foolishness to him in his natural state.
The new psychology-tinged religion, which is so prevalent today, is presented in a language which modern man can understand and appreciate—the language of psychology. In the classroom, religious experiences are analyzed, spiritual motives are weighed, and theological concepts are interpreted, all in the light of modern psychology. Outside the classroom, Christianity is given an advertising appeal comparable to that of the latest vitamin tonic—guaranteed to solve all personality problems, to make one happy, healthy, and wise, to impart unbounded energy and dynamic life. But in either case, whether considered academically or evangelically, the motives and concepts and experiences of religion are today being viewed from the psychological standpoint.
But are the truths of revelation of such a nature that they can he properly comprehended in psychological terms? Is psychology capable of expounding gospel truth? No, it is not! Psychology is a purely human science.
"One of the greatest evils that attends the quest for knowledge, the investigations of science, is the disposition to exalt human reasoning above its true value and its proper sphere."'"
The foregoing statement from the Spirit of prophecy finds pointed application in this matter of psychology and religion. We continue the words of inspiration:
"Many attempt to judge of the Creator and His works by their own imperfect knowledge of science. They endeavor to determine the nature and attributes and prerogatives of God, and indulge in speculative theories concerning the Infinite One. Those who engage in this line of study are treading upon forbidden ground. Their research will yield no valuable results, and can be pursued only at the peril of the soul." 10
Is there any tendency, in a psychological approach to religion, to judge of the Creator's works by one's own imperfect knowledge of science? or, as Mrs. White says in another place, to circumscribe His power by one's own finite conceptions? " We believe there is every tendency to do so. In considering the propensity of science for judging the Creator's works, we are accustomed to thinking of His work of creating the world in six 'literal days: but we should also think of His work of creating in man a new heart. God's creation of a new heart can no more be explained by the psychologist than His formation of Adam can be explained by the biologist, or His making of the earth by the geologist. Each act is a miracle.
The Saviour said, 'Except a man be born from above,' unless he shall receive a new heart, new desires, purposes, and motives, leading to a new life, 'he cannot see the kingdom of God.' The idea that it is necessary only to develop the good that exists in man by nature, is a fatal deception. 'The natural man receiveth not the things of the Spirit of God : for they are foolishness unto him: neither can he know them, because they are spiritually discerned.' Marvel not that I said unto thee, Ye must be born again.' "
What can psychology teach more than "the good that exists in man by nature"? What can it explain of the "new heart, new desires, purposes, and motives" imparted only by the Holy Spirit?
Yet it is just these matters which psychology-assays to expound. It stops at no point short of scientifically explaining every gospel truth. There is no logical stopping place. The psychology of conversion, for instance, is a favorite subject.' Contemplate the effect upon the faith of a simple believer when once he hears his pastor explain for him, in psychological terms, the meaning of the neW birth ! Anything more subversive to genuine Christian faith could scarcely be imagined. Yet this is commonplace today.
How often have we heard the supposed content of Christianity discussed alternately in theological and in psychological terms ! Yet it would seem that when a man has reached the place where he can speak of a subject alternately in terms of religion or of psychology, at that point his religious words can connote nothing higher than his psychological concepts. He has already become liberalized to the point where to him there is but little distinction between worldly wisdom and heavenly wisdom.
The approach to the gospel, its content, and its method of operation must ever be kept separate and distinct from natural man's understanding of mental processes, however right that understanding may be in its limited sphere. There is an "infinite qualitative difference" between the wisdom of God and the wisdom of man, between God's science of salvation and man's science of psychology.
What then? Is the Christian to throw psychology overboard ? By no means. Psychology, like every other human science, has its true value and its proper sphere. Its legitimate realm is natural law. We do not make void the natural laws of the mind that supernatural grace may abound. No!
"God has put it in our power to obtain a knowledge of the laws of life. This knowledge has been placed within our reach for use. We should employ every facility for the restoration of health, taking every advantage possible, working in harmony with natural laws." 21
This principle applies to the restoration of mental health, by working in harmony with psychological laws, no less than it applies to the restoration of physical health, by working in harmony with the laws of hygiene. Thus the foregoing quotation from Ministry of Healing is followed by twin chapters emphasizing the use of natural remedies. The first concerns physiology and bodily hygiene, and the second, entitled "Mind-Cure," concerns psychology and mental hygiene.
There is an enormous difference, however, between the operation of the laws of God in human nature, an the working of God Himself upon and in human beings. The Christian gospel is primarily concerned with this latter order of activity. Not only is every conversion a direct creative act of God, but the daily maintaining of a "Christian experience" is dependent upon the very presence of God in a manner wholly different from His continual presence in the operation of His laws. The failure adequately to distinguish between the laws, or servants, of God, and God Himself, is the error of pantheism.
V. Modernism Seeks to Glorify Man
We shall next briefly consider a characteristic of modern religion which is common to both the imperative and the psychological approaches. That is the disposition to appeal to selfish motives, or at least to motives related to self-glorification. The uppermost question seems to be : Just what good can I get out of religion? Will it solve my personality problems? Will it lessen my worries and increase my happiness? Will it give me greater personal power? If so, I want it !
In discussing right motivation Mrs. White tells how we may know whether or not the faith we accept is of the right order. She says:
"Zeal for God's glory is the motive implanted by the Holy Spirit ; and only the effectual working of the Spirit can implant this motive. Only the power of God can banish self-seeking and hypocrisy. This change is the sign of His working. When the faith we accept destroys selfishness and pretense, when it leads as to seek God's glory and not our own, we may know that it is of the right order." 23
Modern religion is largely characterized by zeal for the glory of man. This takes the place of that divinely implanted zeal for the glory of God, which is so often lacking. Let us be careful lest we join the chorus of voices which are saying, in effect, "Use God to the glory of man." Let us rather proclaim the message, "Fear God, and give glory to Him!"
We are fast approaching the time when the last great delusion is to open before us. In this modern religion which we have considered, and which is even now threatening to permeate our own ranks, we see the maturing of Satan's crowning deceptions. The Spirit of prophecy warns us that psychology is one of the channels through which Satan comes to this generation and "works with that power which is to characterize his efforts near the close of probation." She states further that "the advantage he takes of the science of the human mind is tremendous. Here, serpent-like, he imperceptibly creeps in to corrupt the work of God." These are strong words.
In the very last days, we are told, Satan will profess to present "a new and more exalted system of religious faith." 25 It will teach that "'man is the creature of progression; that it is his destiny from his birth to progress, even to eternity, toward the Godhead.'" This is spiritualism, in its broadest and most subtle form. The eternal spirit of man, rising exultantly toward the Godhead ! How well this characterizes modern religion, which is but the spiritual counterpart and the mature outgrowth of the theory of evolution.'
As probation's hour is fast closing, and evil men and seducers wax worse and worse, let us pray God that we may be accounted worthy to escape all these things, and to stand before the Son of man.
13 W. M. Horton, Theology in Transition (New York: Harpers, 1943), p. 1.
14 H. E. Fosdick, As I See Religion (New York : Harpers, 1932), P- 4-
15 Mrs. E. G. White, Ministry of Healing (Pacific Press Publishing Assn.), p. 427.
16 Ibid.
17 Ibid., P. 449.
18 Steps to Christ, pp. 20, 21.
19 For a few samples of the voluminous literature on the psychology of conversion see: William James, The Varieties of Religious Experience (New York : Long-mans, Green St Company, 1911), chaps. 6-to: Elmer T. Clark, The Psychology of Religious Awakening (New York : Macmillan, 1929),- chaps. 2, 3, 8; Stolz, op. cit., 8).
20A favorite phrase used by Karl Barth, which he borrowed from Kierkegaard.
21 Ministry of Healing, p. 232.
22 Mr. Horton states that he is "primarily concerned with that part of theology which deals with the question, 'What must I do to release my personality from all that impedes its full development?' Or more positively, 'What must I do to secure the fullest and most harmonious realization of my ideal possibilities?' This, translated into the contemporary cult of self-realization, is the precise equivalent of the ancient question, 'What must I do to be saved ?'—the central question of practical theology." (Horton, op. cit., Introduction.)
And from another writer: "Here, then, is the inferiority complex. It is the source of most of our weakness. With Jesus' program of mental hygiene for getting rid of it centering in the Golden Rule, Christians can root it out of themselves. Along with it will go the many other less important forms of undesirable behavior which are also a part of it ; such things as extreme sensitiveness, conceit, anger to criticism, shyness and secluding, hard losing, pugnacity, profanity, suspicion, standing up for one's own rights, and many others too numerous to mention. If, by sincerely applying these teachings of Jesus in our lives, we can rid our personalities of the inferiority complex and its many by-products, we shall certainly become happier and more wholesome."—ERNEST M. LIGNON, The Psychology of Christian Personality (New York: Macmillan, 5937), PP. 332, 333.
23 "The Desire of Ages, p. 409.
24"Testimonies, vol. r, p. 290.
25 The Great Controversy, p. 589.
26 Ibid., p. 554.
27 See article "God's Newest Witness—a Biologist," Reader's Digest, March, 1947.
