Discernment is a vital Christian discipline. We live in a world created by a good God, so there is much in this world to embrace and enjoy as true, commendable, and lovely (Phil 4:8). But we also live in a fallen world which makes it necessary to constantly sort out the good from the evil and reject the latter (see 1 Thess 5:21). Failure to engage and sharpen our discernment skills will leave us open to deception and hinder our spiritual maturity (Matt 24:24 Heb 5:11-14 ). The practice of active discernment is a non-negotiable in the Christian life.
Engaging the World of Ideas
But just like knives are crafted and sharpened in the heat of the forge and through the abrasive process of the whetstone, so discernment is developed in the fire and friction of engagement with the knowledge around us. When we are confronted with a truth claim to believe or an exhortation to obey, we can’t uncritically accept those claims or admonitions simply because they were offered by a friend, a family member, a so-called expert, or even another professing Christian. Scripture calls us to engage the world of ideas like the Bereans who, after listening to a sermon from the apostle Paul, searched the Scriptures to see if what he said was true (Acts 17:11). Not even the apostle Paul was worthy of passive, blind acceptance. He was beholden to Scripture just like everyone else, and if his teaching didn’t comport with divine revelation, it was to be rejected (see also Gal 1:8-9).
Importantly, we must remember that discernment is most needed when we are confronted with ideas that initially appear legitimate. Paul warned the Colossians to beware of spiritual instruction that sounded reasonable and helpful but that was, at bottom, rooted in human tradition rather than divine revelation (see Col 2:1-8). For the most part, it is not challenging to steer clear of evil when it is patently immoral. The difficulty comes when we come across something that sounds like wisdom.
The Unique Challenges of Psychology
I believe the topic of psychology presents Christians with a unique challenge in the area of discernment. Modern psychology offers itself as a well-established and empirically verifiable system that provides useful insight into human thought, motivation, and behavior. Scientific data combined with a compassionate, popular level counseling practice has produced a wealth of material that people can access to help them navigate the difficulties of life.
It’s no wonder why Christians might be attracted to such a system. Christians love others with the love of Christ and desire people’s eternal and temporal good (see 1 John 4:1-8). “If psychology offers a reliable way to help people,” many Christians reason, “Surely we should utilize its findings in our ministry to hurting people.” To ignore this reservoir of useful knowledge is willful ignorance at best, hateful at worst.
Unfortunately, this conclusion, though perhaps deriving from good intentions, is nevertheless wrong-headed. The problem is with the assumption that psychology is offering unbiased, strictly empirical data from which people can draw like one might draw water from a well without any concern that the water is tainted by dangerous microbes. The truth is that much of secular psychological study and practice is laden with presuppositions that influence the student and practitioner’s work. Consider the theological/philosophical assumptions that undergird much popular psychology. These principles are foundational to the work of psychology yet are in direct conflict with biblical truth.
| Human Person (Christianity) | Human Person (Psychology) |
| A physical and spiritual entity (dualism) | Primarily a biological entity (monism) |
| Created De Novo (“anew,” not from a previous ancestor) | Evolved from a common ancestor |
| The mind is immaterial and is distinct from the brain. | “Mind” is a product of the brain’s physical processes |
| Inherently sinful and rebellious against his/her creator. | Inherently good |
| Needs supernatural intervention, a renewed inner person, forgiveness of sins, and biblical discipleship | Needs greater self-esteem, changes in routine, physical intervention (medicine) and therapy |
What is disorienting for Christians, however, is that psychologists can often make true observations about people, their behavior, and some of the external conditions that appear to correspond with such behavior. These observations seem to give validity to the entire psychological enterprise and can persuade Christians to embrace not only psychology’s observations but also its interpretations (diagnoses) and applications (remedies/interventions). But this brings us to the main question of this article: How can Christians exercise discernment when it comes to psychological knowledge?
Observations, Interpretations, Applications
The primary reason why psychologists may make correct observations about people’s behavior and even some of the conditions surrounding that behavior is that the act of observing is an intellectual endeavor that is least influenced by our worldview and our deeper beliefs about God and humankind (for more on this topic, please see my article, “Common Grace and Psychology”). Of course, even what we see is, in some measure, influenced by what we believe. Nevertheless, it is not unusual for psychologists to make observations about human behavior with which a Christian can agree because we are both engaging in an activity that is least influenced by underlying presuppositions.
Take the DSM-V—a comprehensive handbook of mental disorders used by healthcare professionals— for example. Most of the observations it makes about people’s behavior are uncontroversial. A particular person fails to give attention to details, has trouble sustaining tasks, finds it difficult to organize tasks and activities, and is reluctant to engage in activities that require sustained mental effort. If I were assessing this person alongside a psychologist, we would likely agree on many of the observations because we “see” the same behavior.
The divergence occurs at the level of interpretation. When we ask “why” this person is exhibiting this behavior, we are accessing our respective worldviews—our underlying beliefs about the existence and character of God, man’s nature, and the source of man’s problems. The behavior described above is found in the DSM-V under the classification, “Attention Deficit and Hyperactivity Disorder.” The interpretation of the behavior, according to psychologists, is that this person is suffering from a particular mental disorder. Given that humans are merely (or primarily) biological, treatment for this disorder will be rooted in understanding of brain function and focus on physical remedies that include changes of routine, requests for provisions from a teacher or employer, and, quite often, medication along with psychotherapy.
Scripture, however, would interpret this behavior differently. First, the Bible supplies us with the practical wisdom to ask if these behaviors are aggravated by environmental and obvious physical factors (e.g., poor home life, illness, malnutrition, lack of sleep, etc.). Perhaps the person will be greatly helped if only these environmental troubles were removed.
Second, Scripture teaches that this behavior can also be (and often is) the fruit of the heart and one’s desires, for we tend to pay attention to what we love (Prov 4:23). Scripture links these behaviors to laziness, selfishness, and a sinful unwillingness to do what is difficult for the good of others (Prov 6:9; 13:4; 21:25; 24:30-34; 26:13-16; cf. Phil 2:3-5). Scripture also teaches that maturity is marked by our growing willingness to fulfill our responsibilities and do what is required of us, even when it is difficult, unpleasant, and otherwise undesirable (Col 1:28; Eph 6:5-9; Gal 5:22-23). In this case, biblical teaching on work and a strong admonition regarding laziness would be the prescribed remedy (1 Thess 4:11-12; 4:14; 2 Thess 3:6).
A person might also be constantly distracted and unable to focus on their tasks because their conscience is burdened from past sinful actions and unresolved problems in their closest relationships (1 Tim 1:5; cf. 1:19). In this case, the remedy would be genuine repentance of their sin, faith in God’s promise to cleanse the repentant sinner through the gospel, and an exhortation to reconcile broken relationships (1 John 1:9; Matt 5:23-24; Heb 9:14; 10:22).
It’s also quite possible that some of this behavior, especially when found in young boys, is related to youthful energy. In this case, neither medication nor telling the child they have a disorder is the remedy. Rather, making sure the child has plenty of opportunity through play and sports to burn off some of that energy may be all that is needed.
We see, then, that while our observations may be similar, our interpretations (diagnosis) and, as a result, our applications (remedies/interventions) will be markedly different.
Conclusion
How does recognizing these differences between observations, interpretations, and applications help us sharpen our discernment skills? When we read or hear some psychological teaching, we must constantly ask ourselves, “Is what this person just said or wrote an observation, an interpretation, or an application?” By asking this question, we will be able to sort out what is likely true (the observation) from what is probably going to be in conflict with biblical doctrine (the interpretation and application).
This practice of distinguishing between observations and interpretations helps us to recognize why we might agree with some statements from psychologists while also guarding ourselves from uncritically accepting their conclusions when they transition to interpreting empirical data. When a psychologist makes an interpretation of behavior, Christians are under no epistemic obligation to accept that interpretation as true. Far from being unbiased and objective, the interpretation is rooted in a worldview that departs fundamentally from Christian doctrine.
In the next article, we will examine a popular book on parenting and use it as a case study in how to distinguish between observations, interpretations, and applications, as we read with discernment.