Furthermore, I am astounded at how naive the Christian critics are and how truly "modern" they are. Psychology is simply not a neutral, objective, scientific discipline no matter how much its practitioners try to employ the same methodological rigor as the hard sciences. Psychology is very subjective. Psychologists are really theologians - and most of them are very bad theologians as they adopt views of anthropology, sin, and salvation that are very much contrary to the teaching of the Bible. Psychologists cannot really escape the influence of presuppositions, and secular psychologists begin with presuppositions that are unbiblical - a high view of man, a dismissal of the seriousness of sin, atheism or distorted views of God, etc. Therefore, attempts to integrate Christian theology with secular psychology will often result in syncretism. This is not to say that we have nothing to learn from secular psychology - because of common grace, unbelievers may sometimes be right. But we must adopt an approach to counseling that lets Christian theology drive the agenda - not vice versa.What's to account for secular theories of human nature and motivation functioning authoritatively in the theorizing and practice of many well-meaning Christian therapists? Nancy Pearcey identifies a large part of the problem in Total Truth. In response to the question of how committed Christians can be so blind to inconsistencies between their vocational practice and their professed faith she answers:
Because they often undergo many years of professional training in a secular setting where they have no opportunity to develop a biblical worldview. In fact, they know that if they did express a biblical perspective, it would be a barrier to getting into most graduate schools. And so, most believers learn to compartmentalize their lives, absorbing the reigning secular assumptions in their field of study, while maintaining a devotional life on the side in their private time (p. 98).Christianity ceases to be a unified, comprehensive framework for interpreting all of life. Instead, it functions only as a code of ethics or personal piety. When this happens, some other, unbiblical lens (or "story") inevitably takes over as Pearcey warns:
The danger is that if Christians do not consciously develop a biblical approach to the subject, then we will unconsciously absorb some other philosophical approach. A set of ideas for interpreting the world [and that includes people] is like a philosophical toolbox, stuffed with terms and concepts. If Christians do not develop their own tools of analysis, then when some issue comes up that they want to understand, they'll reach over and borrow someone else's tools - whatever concepts are generally accepted in their professional field or in the culture at large (p. 44).