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.