Erikson Lifespan Theory Essay

Developmental psychology studies multidimensional aspects, such as physical, cognitive, social and emotional patterns of change and stability both in the evolutionary history of humans within the life span development theory. This field of study has historically evolved from two competing worldviews. Overton (1984) defines a worldview (a paradigm/disciplinary matrix/scientific research program/research tradition) as a general and abstract framework used by scientists to define their research plans. Like focal questions, methods, instruments and basic theoretical propositions. There has been much confusion around the integration of psychology and the Christian faith has led to conflicting attitudes toward this important design. A Reformed Evangelical approach to bringing developmental psychology under the authority of the Bible is proposed through the validation, modification, and reconstruction of elements in the mechanistic and organismic world views. Christian psychology scholars are encouraged to test their research agenda against the biblical canon in order to determine whether their theoretical formulations, focal questions, methodological approach and interpretation or application of data are working. Carter and Narramore’s work (1979) raises some questions at exactly what these authors seek to integrate. It seems that both the title of their book and the majority of their argument focus on the disciplines of psychology and theology, their text frequently shifts to the integration of psychology either with Christianity (with scripture from the bible or biblical revelation) as though all of these could be interchangeable. They do say that the Christian Scripture is not to be combined with theological interpretation. However, their integration approach remains the same whether the biblical text or theology is the focus of discussion in relation to psychology and as either as a science or as a profession. They argue for â€Å"a continuing dialogue between psychology and theology† (Carter & Narramore, 1979 p. 16). Whether one opposes or supports integration depends both on what is being integrated and on the stated goal of integration. Christian scholars in the field of psychology are called â€Å"to study reality in the light of biblical revelation† (Greidanus, 1982, p. 47, cited in Jones and Butman, 1991). The Bible is the lamp we all need in order to walk straight; it is the light we all need as we think of God’s creation after God’s won thoughts (Psalm 119:9-11, 105). To be sure, the interaction between theology and psychology can yield valuable insights (Carter, 1996), and a focus on the role of generic faith in life satisfaction can challenge a long dated stereotyp e against religion as pathogenic (Myers, 2000). From a Reformed Evangelical standpoint, not only theology and psychology, but also faith, spirituality and all dominations of life must ultimately be brought under the knowledge of the Bible. As Hurley and Berry (1997) indicated, it is in the Bible that: God speaks directly and without corruption (2 Tim. 3:16, 17, provides a trustworthy source of information (John 17:17), equips us adequately to live out our Christian lives (2 Tim. 3:16, 17), and provides special information needed to understand both the fallen earth and God’s plan of salvation (John 20:30, 31). General revelations (creation) are not in verbal form and are distorted by the fall, while special revelation (Scripture) is direct, verbal, and not distorted. Therefore, we need the Scripture to interpret creation properly†¦ (p. 326). Religious or scientific it is clear that spirituality and human development have crossed paths with psychology and more consideration is needed for better treatment plans for prospective patients and clients. More study and discussion has been on how counseling professionals have become increasingly aware of the ethical responsibilities of developing competencies in the area of spirituality. Many counseling and counselor education programs incorporate spirituality into curriculum areas to help prepare counselors to address spirituality issues in practice settings. Cashwell & Young (2005) believed that enhancement to counseling students and professional’s competence in addressing spirituality ethically and skillfully. The editors use the competencies developed by the Association for Spiritual, Ethical, and Religious Values in Counseling for integrating spirituality into counseling as a framework. Tools and techniques should be incorporated to enhance their own spirituality into the context of the therapeutic process. These suggestions are not for the pastor or minister, but for psychologists. The ideal is that these teachings can be shown to even support human development theories and enhance counseling methods.