Classical Freudian psychoanalysis clearly conflicts in important respects with the Christian religion. Indeed, Freud saw religion as a kind of infantile neurosis which humans ought to outgrow. In the words of Stanton L. Jones:
“Exemplified in works like The Future of an Illusion, Civilization and Its Discontents, and Moses and Monotheism, the essence of Freud’s argument is that the religious believer in adolescence or adulthood comes face to face with a cold, ambiguous and threatening universe in which annihilation, isolation or meaninglessness are seen as likely options. This creates overwhelming anxiety. In a primitive, self-protecting gesture, we create for ourselves a comforting illusion with which to shield ourselves. The illusion we embrace stems from real or distorted memories of our childhood years, when as weak and vulnerable persons we felt nurtured and protected by what we perceived to be omnipotent, omniscient and loving parents, specifically a after.
The human then desperately seeks out a sense of security by creating an imaginary deity who functions as a father-figure. This allows us to deal with the terrors of nature, bad fate and compensation for the miseries of temporal life. Freudian psychoanalysis also comes into conflict with Christianity because Freud envisioned a worldview that is thoroughly naturalistic and mechanistic. Indeed, while psychoanalysis would hardly satisfy the rigorous naturalist or neuroscientist, Freud did himself believe that scientists would one day be able to explain mental phenomena in exclusively materialistic and naturalistic terms.
His worldview therefore had no place for something like the supernatural. Furthermore, Freudian psychoanalysis thinks of problematic lifestyles purely in terms of pathology, social and psychological functioning, and adaptation. There is no room for sin. For the Christian, however, the main problem is not internal drive conflicts, but sin against a Holy Spirit that requires atonement.