What is Christian psychology?

Psychology: Man, however, is not only body, but soul and spirit. Thus psychology — the science of personality and the attributes of knowledge, feeling, and will — can only get its full explanation in the word of God. Scripture is very rich on the subject of psychology.

H. Undoubtedly they are. The very starting-point is opposite. Christianity treats man as a fallen being, not merely as imperfect, but as departed from God, and needing a new nature and redemption. Christ meets Nicodemus at once on this ground.

It will be seen therefore how far they err from the truth who think that Christians only have "spirit" as well as soul and body. Even beasts have, though in them it may be but instinct, in man an incomparably higher and larger faculty, rising with the immensely higher character of man's immortal soul; whereas beasts, however wonderfully endowed according to God's will, are creatures without reason, mere animals to be taken and destroyed (2 Peter 2:12). Consciousness of "I" is in the soul, and on its real existence hangs personal identity; but capacity of reflex reasoning on that consciousness, as on every other object, is in the spirit of man; as capacity for the things of God is with "I" quickened, the power of which is in the Holy Spirit given to the Christian. It is wholly false therefore to confound mind, still more knowledge, with the soul, though the soul has a kindred spirit capable of reflection, discrimination, and all other mental operations within the order of its being. Reflective self-consciousness distinguishes man; still more does God-consciousness. "There is a spirit in man, and the breath at the Almighty gives them understanding" (Job 32:8).

156 Laws of matter in their nature we have as gravity; it cannot be otherwise. But when I come to character and circumstances, this is not the case, though there may be empirical laws making conduct probable. But this is what he admits is not science at all, and such formation of character must be, that is, it is no science at all, besides leaving out other deeper principles. Indeed he contradicts himself, for if psychology, that is, the nature of man, be the science, then formation of character is not. Yet here psychology is the science studied (page 461). This formation of character follows, which is by circumstances, and then comes the action in circumstances. As far as this is mere knowledge of human nature or mankind, no one would deny it. It excludes all but circumstances and human tendencies as they exist, no action on the soul being admitted. All moral considerations are of course excluded, all basis of moral obligation. "Congenital predispositions" are not so far (p. 462) to seek, and will never be found when man's being evil is rejected as a starting-point. It is not a law of man's nature to lie, but what makes him lie? Selfishness. Hence "lying is nearly universal when certain external circumstances exist universally" (page 449). But I do not dwell on all this part. The statement (p. 469) that "the actions and passions (of masses) are obedient to the laws of individual human nature" is utterly false. Page 466 is not true. He always forgets the power of an objective end of action. The law of the individual as to this is selfishness or his own interests; of a society it is the supposed interests of the society, and more or less the individual is sacrificed to it.

127 H. Remark another thing — their moral incapacity to seize the bearing of their own or their adversaries' views. There is a conscience, a sense of good and evil, without a revelation — more of that anon. But Christianity, as a revelation of God, gives us entire confidence in goodness, but an object out of self, delight in goodness out of ourselves, faith in that which is revealed in another. The infidel party bring us back to self, to confidence in self, to value for self. Man is as good in other ways as what has been had in Christ; at any rate, it is a question of degree. All is man; that is, Christianiy takes out of self by a divinely perfect object. Infidelity exalts self — lives in what is really degradation. What is exalted in this system? What is exalted in Christianity? I spoke once to an intelligent artisan, nurtured in this doctrine, of the beauty and perfectness of Christ. "Oh," he replied, "you will never see me do anything unworthy of a man." What man? Himself to be sure.

A thousand times more distinct are the two natures in a Christian, and this because of the different sources from whence they are derived. One is from man-lost, guilty, fallen man; the other from God, in all the holiness of His sinless nature. One is human and polluted; the other divine, and therefore undefilable. So that every evil thought or deed of the believer springs from the old nature, while every good desire, or godly deed, finds its source in the new. For example, you may remember the day when you had a desire to retire to your quiet room alone for prayer. That desire came from the new nature. But while upon your knees, perhaps, some wicked, wandering thought came into your mind. That was the outcome of the old. But now comes another important enquiry,

Scripture, then, clearly recognizes the presence in the believer of both the Spirit and the flesh. It also recognizes the individuality and personality of the believer, the "ego" as it is sometimes termed. The flesh is not myself, for it is "my flesh." Needless to say, the Spirit is not myself. Yet there is myself — I - the responsible individual; and as far as practical Christianity is concerned, everything turns on the relation which I, myself, hold in regard to the flesh and the Spirit.

The experiences of the heart occupy a large place in the thoughts of Christians. It is, nevertheless, important always to judge them by the word of God. These experiences are the expression of the inward state of the heart, and of our relations with others, as well as of the sentiments which our conduct, in these same relations, produces in our hearts and in our consciences.

"But be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable and perfect will of God." We have briefly glanced at the negative side of the second verse — non-conformity to the world, separateness from its maxims and its ways. We now come to the positive side — the renewing of the mind. This is all important. It is the renewal of the whole inner man; the deep springs of the heart which only the eye of God can see. He looks for the renewal of the understanding, affections, and will. Our old ideas which ruled the mind before we knew God and His Christ must all be given up, and new thoughts, new motives, new objects, new feelings, new intentions, as springing from our one new object — Christ in the glory — must have full sway over all the faculties of the mind, as well as over all the members of the body. There must be a complete transformation within and without, by the renewing of the mind. The Christian is a new man in Christ, "which is renewed in knowledge after the image of him that created him." Colossians 1:10.

Verse 23. "And be renewed in the spirit of your mind." It is by his mind that a man is led; while his mind, in its turn, is governed by some ruling object. Self is that object to the natural mind to the renewed mind it is Christ. To live no longer to ourselves, but unto Him who died for us and rose again, is the desire of the inner man. But intuitive desire is aided in its struggle against the contradictory tendencies of the flesh by positive exhortation. The development of the mind of Christ within us is to be effected by obedient watchfulness on our parts. The meekness and gentleness of Christ are habits not to be acquired in a day, though the germ of every practical grace lies hidden in the life we have in Him. Mind and conscience are in a close moral connexion. By the renewal of the one, the other is maintained in purity. "Let every one be fully persuaded in his own mind" (Rom. 14:5) is a maxim of practical conduct, which cannot be too deeply impressed upon us all.