EMCAPP Journal 2

118 The Book Eric L. Johnson Foundations for Soul Care: A Christian Psychology Proposal 2007, IVP-Academic, 716 pages Foundations for Soul Care presents a theoreti- cal framework for a distinctly Christian model of psychotherapy. In contrast to the individua- list, human-centered models that characterize modern psychotherapy, this is a relational, God- centered model derived from Scripture and the Christian traditions, empirical research, and philosophical analysis. Review by Martijn Lindt (Netherlands) ‘Foundations of Soul Care’ by Eric Johnson (2007) is no less than a masterpiece. To begin with, this book contains the most references of any book in my library. Johnson has read for us the history of the relationship between Christianity and psychology. He is a great reader before the Lord. One of the very valuable assets of this book is his own reflection on ‘reading’. His essential contribution to psychology and to us is the way he detects, sharply as a laser beam, how deep mo- dernist psychology has infiltrated our minds, leading us to believe that we have incorporated objective science even when we have critically filtered it as Christians. It is a work of exorcism. He breaks down the barriers that have been built between Scripture and psychology. He grounds his argument in Scripture, making it constantly present as living Scripture that sends its rays into the domain of psychology. Since Johnson, it is visible in the extent to which modernism has driven out Scripture and occupied psychology under the pretence of being the only really objective science. Johnson has interpreted the postmodernist development. He posits this as an opportunity for Christianity. Every discourse is embedded in a tradition. The psychologi- cal discourse is open to a variety of traditions: the other world religions have also developed their own psycholo- gies, e.g. Buddhist Psychology. Now there is the oppor- tunity − even the kairos perhaps − for a Christian Psy- chologytoo. Not just a Psychology with some Christian element incorporated into it, but a Psychology built on Christian foundations, on Christ. ‘Soul Care’ is the term Johnson responsibly uses. It clearly indicates that we have a tradition here. Johnson recogni- zes the achievements of modern psychology to the full (‘… a voluminous, extensive, scientifically rigorous lite- rature on human beings and their psychological care has arisen…’; p. 220). Yet he stands without compromise in the classical Christian tradition. These are almost all my words. Johnson has a far more modest tone, for which I also admire his book. He is ca- reful, nuanced: ‘The various Christian approaches have all made important contributions to the debate’; p. 9); ‘ … there will always be different notions of just what [Chris- tian psychology] is’; ‘... there will always be significant worldview differences among psychologists in this age’; ‘This book provides a description of some of the main features of [italics mine] these foundations for a Chris- tian understanding of Soul Care’; ‘…the existence of dif- ferent worldview communities will enable us to obtain a broader understanding of the nature of human beings…’. Johnson says Christian Psychology is still in its children’s shoes (my Dutch expression), while he offers an adole- scent pair himself. He never reduces the classical Christian tradition to only one denomination. His work is ecumenically valid. He is never distracted by petty quarrels within the Christian tradition, which are irrelevant for psychology. Yet he is firmly rooted in his reformed protestant tradition, alt- hough quite unlike the often self-opinionated positions of many in my country.

EMCAPP Journal 2

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