But, what about the social sciences (psychology, sociology, anthropology, ...)?
They are sometimes used to argue for atheism and against Christian belief. Many beginning undergraduates encounter this in university classrooms. Indeed, one study in the USA found that studying the social sciences led to a decline in "religiosity", whereas studying the physical sciences did not.
Examples of common claims are:
Religious belief is a neurosis reflecting personal insecurity (psychology).
Religious belief and morality result from social pressures to conform (sociology).
The unique claims of Christianity are not valid because there is a multitude of different religions in a multitude of different cultures (anthropology).
According to the Wikipedia entry on Psychology of Religion
When Freud spoke of religion as an illusion, he maintained that it "is a fantasy structure from which a man must be set free if he is to grow to maturity."The Wikipedia entry on Sociology of Religion, describes the views of Emile Durkheim, one of the founders of sociology
Freud views the idea of God as being a version of the father image, and religious belief as at bottom infantile and neurotic. Authoritarian religion, Freud believed, is dysfunctional and alienates man from himself.
Religion, for Durkheim, is not "imaginary", although he does deprive it of what many believers find essential.[8] Religion is very real; it is an expression of society itself, and indeed, there is no society that does not have religion. We perceive as individuals a force greater than ourselves, which is our social life, and give that perception a supernatural face. We then express ourselves religiously in groups, which for Durkheim makes the symbolic power greater. Religion is an expression of our collective consciousness, which is the fusion of all of our individual consciousnesses, which then creates a reality of its own.The Wikipedia entry on Anthropology of Religion states
Anthropology circa 1940 assumed that religion is in complete continuity with magical thinking,[a][3][dubious ] and that it is a cultural product.[b][4] The complete continuity between magic and religion has been a postulate of modern anthropology at least since early 1930s.[c][6] The perspective of modern anthropology towards religion is the projection idea, a methodological approach which assumes that every religion is created by the human community that worships it, that "creative activity ascribed to God is projected from man."[7] In 1841, Ludwig Feuerbach was the first to employ this concept as the basis for a systematic critique of religion.[8]Thus, it is understandable that Christians may be critical, skeptical, or scared of the social sciences.
However, for several reasons I want to argue for a balanced, critical, and constructive engagement. This follows the perspective of John Stott about "double listening": listening to the world and to the Word.
I give my reasons in no particular order.
First, I find the social science arguments against Christian belief unconvincing.
Sometimes these arguments fail to distinguish causality and correlation or involve the is-ought problem or naturalistic fallacy. For example, the observation that there are many different religions and that they have certain common features does not necessarily imply that they are all equally true (false), equally valid, or of equal social value.
A major claim of sociology was the secularisation thesis: with time as science progresses, societies become more modern and rational, and the influence of religion, particularly in politics and culture, decreases. By the 1960s almost all sociologists agreed that this was true, but now it is contested. While this is true in Western Europe, there are many parts of the world where actually the opposite is true. In a similar vein, the Harvard psychologist Stephen Pinker claims that ``scientific data'' proves how the Enlightenment (as defined by him) has been good for society. However, Peter Harrison has given a robust critique of Pinker's arguments.
Second, in some social sciences, Christians have played an influential role. Examples include Peter Berger and Jacques Ellul in sociology, Malcolm Jeeves in psychology, Alan Tippett in Anthropology, and Kenneth Pike in linguistics.
Third, the social sciences are particularly relevant to Christian ministry and mission. One might consider this as in the vein of Augustine's idea of plundering truth from non-Christians as the Israelites plundered treasure from the Egyptians (Ex 3:22). (See Augustine, Confessions 7.9.15 and On Christian Teaching 2.40.60–2.42.63.)
Important insights can be gained from their concepts, discoveries, and techniques. Examples include mental health, cross-cultural communication, and social justice.
Mental illness is complex and has biochemical, psychological, and spiritual dimensions. Psychology can provide significant insights into the causes of mental illness, prevention, and strategies for healing.
Christian mission involves introducing the Gospel to new cultures. This is now far beyond the old stereotype of a white Westerner going to an obscure African tribe. Most urban societies and universities are now complex, pluralistic, and multi-cultural. Anthropology can provide important insights into how to understand different cultures and how to communicate with them. Furthermore, anthropology can help us discern what is cultural and what is Christian.
Another important dimension to Christian mission and God's Kingdom is that of social justice. Economics and sociology can provide insights into how entrenched systems oppress certain people and promote inequality. A concrete example is the work of Cameron Townsend among indigenous people in Mexico.
Two books I am looking forward to reading are Psychology through the eyes of faith and Sociology through the eyes of faith.
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