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Concepts of Divine Action for a Theistic Approach to Psychology Brigham Young University BYU ScholarsArchive Theses and Dissertations 2013-06-27 Concepts of Divine Action for a Theistic Approach to Psychology Brent S. Melling Brigham Young University - Provo Follow this and additional works at: https://scholarsarchive.byu.edu/etd Part of the Psychology Commons BYU ScholarsArchive Citation Melling, Brent S., "Concepts of Divine Action for a Theistic Approach to Psychology" (2013). Theses and Dissertations. 3680. https://scholarsarchive.byu.edu/etd/3680 This Dissertation is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Concepts of Divine Action for a Theistic Approach to Psychology Brent Sladyk Melling A dissertation submitted to the faculty of Brigham Young University in partial fulfillment of the requirements for the degree of Doctor of Philosophy Brent D. Slife, Chair Edwin E. Gantt Jeffrey S. Reber Terrance D. Olson James E. Faulconer Department of Psychology Brigham Young University July 2013 Copyright © 2013 Brent Sladyk Melling All Rights Reserved ABSTRACT Concepts of Divine Action for a Theistic Approach to Psychology Brent Sladyk Melling Department of Psychology, BYU Doctor of Philosophy Recent years have seen increased interest in using theism (the perspective that assumes that God is currently actively in the world) as a conceptual framework for scientific inquiry. This interest has built particular momentum in psychology where several scholars have expressed that traditional naturalistic approaches limit understanding and investigation of psychology’s subject matter and thus are insufficient to fully account for human phenomena. Others have previously made the case for the consideration of theism as a legitimate alternative basis for psychological theory, research, and practice. This dissertation begins with that consideration and examines what would be required to move a theistic approach to psychology forward. In other words, if God is assumed to be active in the world (including the psychological world—theism), what difference would that make for the ideas, methods, and practices of psychology? As the current activity of God is the foundational assumption of theism, clarity about what that activity would entail is especially essential for those seeking to develop a theistic approach to psychology and to describe how their discipline would be different from that perspective. Unfortunately, there is currently a lack of clear and explicitly articulated conceptions of God’s actions in and for psychology. This dissertation provides a conceptual analysis of the activity of God that synthesizes disparate approaches to divine action into a tentative conceptualization or taxonomic schema. This schema organizes the scholarly literature from across several major traditions into six major heads and elucidates multiple subordinate concepts. The conceptualization serves as an orientation to important issues such as strong v weak theisms, the limitations of naturalism, and practical theistic applications for psychology. Detailed illustrations of these concepts as applied to psychological theory, research (both in the qualitative and quantitative modes), and practice further demonstrate the utility of such a conceptualization. These examples provide a specifi c focus on the unique contributions of a theistic perspective over and against those of naturalism. Keywords: God, theism, theistic approaches to psychology, strong theism, weak theism, deism, dualism, interventionism, supernaturalism, naturalism, science, philosophy, physics, grace, invitation, theory, research, practice, qualitative methods, quantitative methods, psychology, divine action, worldview ACKNOWLEDGEMENTS As always, no dissertation is an island and the more successful an endeavor, the more people who deserve to be acknowledged and thanked. In writing on the activity of God, I’ve been particularly touched by how the many supports in my life demonstrate theistic traits. My chair, Brent Slife, has been more than an advisor; he’s been a true mentor, guide, example, and friend and I’m proud to be his academic “son.” As Paul says, “Furthermore we have had fathers of our [academic spirits] which corrected us, and we gave them reverence.” To me, Dr. Slife embodies that Godly trait of calling us to do our best work, to not settle, to strive for excellence, and he does all this while never losing sight of the importance of the relationship. Thanks as well to the rest of my committee and other mentors and friends in the BYU community who have taught me by precept and by example that “to be learned is good if [we] harken unto the counsels of God” and to “seek learning even by study and also by faith.” Their scholarly efforts have often helped “rupture” me over the years and help transform my thinking. My colleagues in the Research Information Division for their encouragement and support in that vocation as well as this present effort have my gratitude. No thanks are sufficient for my parents and family who gave me life and set examples of Goodness that to this day call to me. My own wife and children have personally sacrificed so much for this particular project that mere acknowledgements are insufficient. Nicole has become a necessary condition for everything good in my life. Chris, Hope, Jacob, Lexie, and Megan, should all also be recognized—even they who could not pronounce “dissertation” were insistent on helping Daddy work on it. All of these above and the work below were enabled by and through and of God whose real presence and aide I felt continuously throughout this project and indeed, my life. iv Table of Contents Chapter 1: Toward a Theistic Approach to Psychology ........................................................... 1 Theistic Approaches to Psychology – Foundational Issues and Assumptions ........................... 4 Historic Relationship between Theistic Religion and Western Science ................................. 4 Naturalism and Theism ........................................................................................................... 7 Theism as Conceptual Frame ................................................................................................ 17 Conceptions of Divine Action ................................................................................................... 24 Need for and Significance of a Categorization Scheme or Taxonomy ................................. 24 Introduction to Specific Conceptions of Divine Action – Disparate Diversity .................... 26 Overview - Next Steps .......................................................................................................... 28 Chapter 2: Conceptual Categories of the Activity of God ...................................................... 29 Toward a Comprehensive Schema ............................................................................................ 31 Organizational Schemas ........................................................................................................ 32 A Successful Schema ............................................................................................................ 34 Adapting Thomas – Coming to a Comprehensive Conceptualization .................................. 37 Weakly Theistic Concepts ......................................................................................................... 41 Interventionism ..................................................................................................................... 42 Dualism ................................................................................................................................. 49 Deism .................................................................................................................................... 51 Potential of Weak Theistic Concepts for a Theistic Approach to Psychology ..................... 54 Physical Acts ............................................................................................................................. 55 Quantum Probability ............................................................................................................. 57 Holistic Emergence from Chaos and Complexity ................................................................ 65 Hyperdimensional Activity ................................................................................................... 68 Potential of Physical Act Concepts for a Theistic Approach to Psychology ........................ 72 Grace......................................................................................................................................... 74 Gives Life.............................................................................................................................. 75 Grants Emotional Strength or Energy ................................................................................... 77 Ruptures ................................................................................................................................ 79 Transformations .................................................................................................................... 81 Manifests Perceptual Stimuli ................................................................................................ 84 Potential of Grace Concepts
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