Written for: Introduction to Counseling
Date Written: 4/30/2008
Integrating Theology and Psychology in Counseling
Ryan Watters
God’s Bible School and College
Abstract
This paper
discusses the debate between integrating theology and
psychology in a Christian counseling setting. The paper
reaches the conclusion that it can be done, and that it
is best to use an eclectic approach involving the
careful selection of only those things from psychology
that are in line with Scripture and do not contradict
it on any point. Various applications of this model are
also given in order to help convey the practicality of
integration.
Integrating Theology and Psychology in Counseling
Few things
have been more hotly debated in recent Christendom than
the issue of psychology. Does it have a place in
Christianity? Isn’t the Bible sufficient to meet every
need? Crabb raises a question concerning whether or not
it is acceptable to use any form of secular psychology,
even with non-spiritual issues. (Crabb, 1977, p.31)
These questions represent only a small number of the
plethora of questions and problems that plague the
issue of integrating Christianity and psychology.
The first step in dealing with the issue of integration
is to establish whether or not the two are even
compatible. If the answer is yes, then to what degree?
Without settling this issue there is no base on which
to build the rest of the counseling theory.
One approach to integration, from a Christian
perspective, is that it can’t be done. This is
sometimes called the “Nothing Buttery” approach (Crabb,
1977, p. 40). As Crabb puts it, “Their basic tenet is
Nothing But Grace, Nothing But Christ, Nothing But
Faith, Nothing But the Word” (p. 40). While this is a
common approach, I don’t feel that it is the most
effective. I like Crabb’s argument when he states, “…I
don’t believe we are denying His [Christ’s] sufficiency
when we accept secular thinking which in no way
contradicts the revelation of Christ in His Word” (p.
40).
Let me state here that I firmly believe in the truth of
II Timothy 3:16-17, “All scripture is inspired by God
and profitable for teaching, for reproof, for
correction, for training in righteousness; so that the
man of God may be adequate, equipped for every good
work” (NASB). As Miles states, “As the one source of
wisdom for healthy living the Bible stands alone”
(Miles, 1997, p. 4). He goes on to say, “All that is
necessary for proper living is in the Bible in
principle, often specifically, and often generally
stated” (p. 4). As a corollary to this, Miles
summarizes Adams’ view that you can glean information
from psychology to fill in gaps left in those things
that are only “generally stated” (as cited by Miles,
1997, p. 4).
Meier, Minirth, Wichern, & Ratcliff (1991) state
that “God is the ultimate source of truth” (p. 32).
Therefore, it is possible for non-Christians to
discover God’s truth. Just look at Romans 1:19-20,
“since what may be known about God is plain to them,
because God has made it plain to them. For since the
creation of the world God’s invisible qualities—his
eternal power and divine nature—have been clearly seen,
being understood from what has been made, so that men
are without excuse.” So, if all truth is God’s truth,
and it is possible for someone to discover a truth not
explicitly stated in the Bible, but yet does not
contradict it, then why should we fear it? If it comes
from God, God will not contradict Himself. So while the
Bible is most certainly the foundation upon
which everything
else is to
be built, psychology can be a useful tool. Because of
these facts, I believe it is acceptable to use
psychology in the counseling event.
Having
looked at the evidence and established the belief that
Psychology can be carefully used as a tool in the
counseling event, it is now important to briefly look
at the most prevalent models of integration. Crabb
lists two of these models in his book
Effective
Biblical Counseling (1977).
The first model we will discuss is the “Tossed Salad”
approach. The essence of this model is to “combine the
insights and resources of Scripture with the wisdom of
psychology and a truly effective and sophisticated
Christian psychotherapy will emerge” (Crabb, 1977, p.
36). As Crabb puts it, it’s like putting together two
halves of a jigsaw puzzle to “finish the picture” (p.
36). The main problem with this model is that it does
not stress the absolute necessity of keeping the Bible
first. The filter (the Bible) is often bypassed. As
stated earlier, we must never lose sight of the fact
that Scripture is paramount to all else. And it is for
this reason that I reject the “Tossed Salad” approach
(p. 36).
The second
model we will discuss is the “Spoiling the Egyptians”
approach. It is important to understand that you must
be careful when delving into the area of psychology.
Although many secular psychologists have discovered
actual truth in their research, their conclusions have
often gone awry due to their tainted, non-biblical
presuppositions and assertions. And it is for this
reason that I hold to an eclectic approach to
integration, or as Crabb labels it, “Spoiling the
Egyptians” (Crabb, 1977, p. 47). With this approach,
you pick and choose from psychology only the things
that do not contradict Scripture. Crabb calls this a
“delicate and risky task” (p. 48). However, much
benefit can be gained from secular psychology as long
as it is carefully filtered through the lens of the
Word of God and is in line with Christian
presuppositions (p. 48).
Having
established that psychology and Christianity can be
integrated, and choosing the “Spoiling the Egyptians”
model of integration, let’s now look at how this model
is carried out.
In the counseling event, the person should be viewed as
a whole. This is called a holistic approach. According
to Meier et al. (1991), “A holistic model assumes that
human behavior might be described in different ways by
different disciplines, each accounting essentially for
the same behavior” (p.33).
They then
give an example of how a sexually immoral behavior may
be viewed three different ways by three different
disciplines. Theology would state it as a sin.
Psychology may state it as a result of early childhood
experiences. And physiology may state is as a result of
chromosomal makeup resulting in an increased sexual
drive. In line with what was stated earlier, theology
always has preeminence. Thus, it is first and foremost
sin. No background circumstances or physical qualities
will ever change that. However, the other conclusions
may very well be valid. They do not contradict
theology, but rather, as Meier et al. state, “Such
equally valid but incomplete accounts are said to be
complementary” (p.33). It’s when you mesh the three
views together (keeping the theological view as
priority) that you gain a holistic insight into the
counselee’s actions, and are thus better equipped to
counsel them.
The first step in this situation then would be to deal
with the matter from a theological standpoint. Point
out to them that the issue at hand is a sin. But after
having established this, it is important to look at
what psychology has to offer as reasons for the
immorality. Sin is often the result of faulty
presuppositions about an issue. These erroneous
presuppositions are often the result of misguided
psychological influences formed somewhere in the
development of a person mindset. So while you most
certainly deal with the issue of sin, you must also
look into the person’s way of thinking in order to try
and fix the faulty presuppositions.
It’s when psychology is eclectically integrated with
Christianity and a person is counseled holistically
that permanent life change can occur. This is a result
of treating the three most important areas of a
person’s life. First, their spiritual condition, which
deals with theology. Second, their emotional condition,
which deals with psychology. And finally their
relational condition, which deals with sociology
(Miles, 2008, class notes).
The spiritual condition is listed first because of its
preeminence. It must be assessed whether or not the
counselee is spiritually healthy. If there is spiritual
decay? Is there known sin in the counselee’s life? If
so, this must
be taken
care of. Our primary concern in the counseling event is
the spiritual salvation or edification of the
counselee.
Next, how is the counselee doing emotionally? Is he or
she depressed or suffering from anxiety? Does the
counselee have unrealistic fears or pervading doubts?
Is he or she seeking their security in something other
than faith in Jesus Christ? Here is where the “delicate
and risky task” that Crabb mentioned comes into play
(p. 48). You must walk the fine line by seeking the
persons ultimate good spiritually using theological
methods, while at the same time using psychological
tools to effectively accomplish this. The specifics of
this process are difficult to list as they are so
numerous and vary on a case-by-case analysis. But a
guiding principle is to seek the person’s ultimate good
spiritually, emotionally, and socially using whatever
tools the Bible and psychology have to offer as long is
it does not contradict Scripture.
Finally, how are the counselee’s relationships with
others doing? Is he in and out of one relationship
after another for no obvious reason? Does he or she
have healthy relationships built on love and trust, or
unhealthy relationship built on jealousy and fear of
rejection? Here is where psychology will play a vital
role in the counseling process. For example, if a
person grew up being physically abused in an alcoholic
home, it will strongly affect his relationships into
adulthood. It is vital to assess the health of the
counselee’s relationships with those around him or her,
and counsel accordingly. Counseling for a person may
deal with both theology and psychology simultaneously.
If a person is having feelings of anger, resentment,
and unforgiveness, then it should be dealt with on both
the theological (tell them it’s sin) and emotional (fix
the false presuppositions) level.
It must be added that whatever the approach used may
be, unless it is done with love, the process will turn
into a time of torturous agony for the counselee. It
will in effect accomplish the antithesis of your goal
of edification. The counseling session is not a time to
take out frustrations, prejudices, or contempt on a
person that may already be crumbling under a load of
guilt. Instead, treat the counselee with love and
respect above all else. Be wise in the words you use to
counsel. Pray for the counselee fervently. And finally,
rely upon the Holy Spirit to aid you in the counseling
event. If you will follow these steps, you will do much
to aid and edify the multitude of hurting and damaged
people waiting just outside your door.
References
Crabb,
Lawrence. (1977). Effective
biblical counseling. Grand
Rapids: Zondervan Publishing House.
Meier, Minirth, Wichern, & Ratcliff. (1991).
Introduction
to psychology and counseling. Grand
Rapids: Baker Books
Miles, Richard. (1997). Should
theology and psychology be integrated as compatible in
counseling, or are theology and the Bible to be our
only references for counseling?. Paper
given to the Introduction to Counseling class at God’s
Bible School and College, Cincinnati.
Miles,
Richard. (2008). [Introduction to Counseling class
power-point presentation]. Unpublished raw
data.