Principled, professional, and personal integration and beyond: further reflections on the past and future.

Tan, Siang-Yang

This article contains the author's further reflections on integration and beyond (Tan, 2001), covering both the past and future, in celebration of 40 years of publication of the Journal of Psychology and Theology. Much has been accomplished in the integration of psychology and Christian faith in the past 40 years, but much remains to be done in the next 40 years. Several directions for the future of integration in the principled (theoretical-conceptual and research), professional (clinical or practice), and personal (intrapersonal, including spirituality) areas are briefly mentioned, with an emphasis on the need to remain Christ-centered, biblically-based, and Spirit-filled.

This issue celebrates the 40th anniversary of the publication of the Journal of Psychology and Theology (JPT). In this article, I will briefly share further reflections on integration, past and future, in the following areas which I covered over a decade ago (Tan, 2001): principled (theoretical-conceptual and research), professional (clinical or practice), and personal (intrapersonal, including spirituality).

Principled Integration: Theoretical-Conceptual and Research

In a previous celebration of the 25th anniversary of the publication of JPT, Narramore (1997) briefly reviewed 25 years of theoretical or conceptual integration, noting that while significant progress had been made, there is much that remains to be done. He provided the following examples of areas where further integration work is needed; "human experiences such as fear, guilt, hostility, repentance, and forgiveness ... dynamics of faith development and spiritual formation. ... the task of developing one or more thoroughly scripturally consistent theories of personality, let alone a broad general theory of human behavior ... exhaustively exploring the psychological implications of the major doctrines of the Christian faith" (p.6). Much work still remains to be done in many of these areas, but some significant advances have been made in recent years. I. can only mention a few examples.

Johnson (2007) has written a substantial and important book on the foundations of soul care, including counseling, in which he radically proposes a. Christian psychology perspective that is more deeply rooted in biblical and historical theology, and in Scripture itself, that goes beyond integration as usually defined. He would prefer to drop the use of the term "integration," and in its place use a term such as "Christian Psychology" While I do not believe that we should do away with the term "integration," I agree with Johnson's emphasis on the need to be more grounded in Scripture itself, and in biblical and historical theology, in our integration work. More recently, Johnson (2011) has advocated for "maximal integration" that is essentially a Christian psychology approach to integration, although he also supports the importance of "strategic integration" that refers to much of the integration work that is being done. 1 believe that integration should be conducted in a Christ-centered, biblically-based, and Spirit-filled way (Tan, 2001). Porter (2010) has recently argued for the authority of theology in integrative endeavors (see also Beck, 2006), although his proposal remains somewhat controversial. There is also now a journal focusing on Christian psychology, Edification: The Transdisiciplinary Journal of Christian Psychology, that will have increasing impact in the coming years. Keeping in touch with the latest developments in psychological theory, research, and practice is also essential.

We need to work more collaboratively with theologians who want to work with us on integrative issues. Those of us who are psychologists or trained in the behavioral sciences, without formal theological training, need to take some courses in theology, as well as to study the Bible regularly and systematically, with the aid of many helps available today, such as excellent commentaries, study bibles, Bible handbooks, concordances and dictionaries, etc. We therefore need to go beyond a basic, Sunday School level of theological or biblical understanding. In addition to daily devotional reading of Scripture and prayer, I have personally found it immensely helpful in my integration work to study the Bible regularly and systematically, for several hours a week, in my sermon preparation, since I also serve as the senior pastor of a local church and preach about three times a month on Sundays. Reading widely in the areas of historical and systematic theology, as well as spiritual theology, will also be crucial in integration work. However, all this reading and study of Scripture as foundational to integration, should be done in humility and in prayerful dependence on the Holy Spirit, who is the Spirit of truth and who will guide us into all truth (Jn. 14:26; 16:13), including "psychotheological" truth (Tan, 2001). I have also found meeting and praying regularly with a few theologians and psychologists who are personal friends very helpful and stimulating. Attending and participating in conferences (e.g., CAPS, AACC), and reading journals and books related to integration are also essential. Integration is best done in the context of community with other integrators and scholars.

Another example of some significant integration work in recent years has been the publication of several books on subjects such as biblical anthropology or human nature (e.g., see Beck & Demarest, 2005; Green, 2008), Christian perspectives on counseling and psychotherapy (e.g., Jones & Butman, 2011; McMinn & Campbell, 2007; Tan, 2011), psychopathology (Yarhouse, Butman, & McRay, 2005), and family therapies (Yarhouse & Sells, 2008), and Christian therapy in a world of many cultures, emphasizing a peaceable psychology (Dueck & Reimer, 2009). Johnson (2010) also recently edited a book on 5 views of the integration of psychology and Christianity: Levels-of-explanation, integration, Christian psychology, transformational psychology (or psychology in the Spirit), and biblical counseling. Levels-of-explanation (i.e., viewing psychology and theology as separate but equally important fields or disciplines), integration (i.e., taking psychology seriously while submitting it ultimately to Scriptural or biblical truth properly interpreted), Christian psychology (i.e., grounding psychology in Scripture and in biblical and historical theology), transformational psychology (i.e., grounding psychology in spiritual formation or psychology in the Spirit), and biblical counseling (i.e., using the Bible as the foundational and essential basis for counseling). A final example is an edited book of seminal works that shaped the integration movement for 50 years since 1956 (Stevenson, Eck, & Hill, 2007).

The other category of principled integration is research. JPT has published more and better quality research (both quantitative and qualitative) articles in recent years (for a review, see Grimm et al., 2012). Worthington (2010) recently authored an important book on psychological science and Christianity. He is one of our leading researchers in psychological science and integrative areas such as forgiveness, which has witnessed significant progress, marital therapy, and religiously accommodative therapy. The empirical evidence supporting the efficacy or effectiveness of religiously accommodative therapies, including Christian approaches to therapy, has grown significantly in recent years (see Worthington, Hook, Davis & McDaniel, 2011). However, more and better research, both quantitative and qualitative, is definitely needed in integration.

Professional Integration: Clinical/Practice

This area of professional integration in actual clinical practice has seen tremendous development in recent years. Christian psychologists and therapists have emerged as respected leaders in spiritually oriented or religiously accommodative counseling and psychotherapy, and several have recently authored or edited books published by the American Psychological Association (e.g., see Men, McMinn, & Worthington, 2011; Walker & Hathaway, in press). Distinctively Christian approaches to, or perspectives on, counseling and therapy have also been recently published (e.g., see Tan, 2011). A significant book on spirituality and psychoanalysis was authored by Sorenson (2004) before he passed away on Jan. 21, 2005. He made substantial contributions to integration, and the teaching of integration in which he emphasized that integration is more caught than taught through the person and authentic modeling of the integrator (Sorenson, 1997; see also Moriarty, 2010).

The interest in the role of the spiritual disciplines such as prayer and the use of Scripture in therapy continues to grow, and the ethical and appropriate integration of spiritual direction into therapy (see Moon & Benner, 2004; Tan 2003) warrants further attention in professional integration. In particular, the crucial role of the Holy Spirit as the counselor par excellence, in Christian therapy, should be a priority (Tan, 2011). There is also a need to continue to mine the riches of our Christian traditions of soul care, especially from the early church fathers and mothers in the Patristic period of church history (the first 500-700 years), to further develop a more distinctive and historically and biblically rooted Christian approach to therapy (see Oden, 1992: see also Muse, 2011). There is now the Journal of Spiritual Formation & Soul care that will continue to be significantly helpful in this context.

Brokaw (1997), in reviewing clinical integration some years ago, also emphasized the need to deal with practice issues such as managed care, fees, and working with or within the church, in a Christian and ethical way. She further noted the challenge of working cross-culturally, especially with missionaries in the context of member care, that will require sacrifice and more flexible and clinically and culturally sensitive methods of helping. The impact of technology and the reality of e-counseling over the internet or telephone will need further attention and biblical and ethical reflection and caution (see Tan, 2011).

One more area that will further develop in professional integration is that of positive psychology that now emphasizes wellbeing or flourishing, and not just happiness, with five major dimensions or pillars (see Seligman, 2011): Positive Emotion, Engagement, Relationships, Meaning, and Accomplishment (PERMA). Positive psychology (including positive psychotherapy) can be somewhat integrated with Christian perspectives on the truly good life that is abundant in Christ (Jn. 10:10), and "positive theology" (Charry, 2011) that focuses on creation and the image del, and baptismal identity. However, positive psychology can also be problematic in not adequately dealing with the falleness of human nature, sin, and evil, by overemphasizing strengths, virtues, and happiness or fulfillment (see Entwistle & Moroney, 2011). It therefore needs to attend more to godly sorrow and repentance (see Tan, 2011), as well as acknowledge more the dark side of happiness (Gruber, Mauss, & Tamir, 2011).

Personal Integration

Personal or intrapersonal integration that includes the spirituality of the integrator or Christian therapist is the foundational category of integration, without which integration in the principled and professional areas will be adversely affected (see Tan, 2001). It is therefore essential for the Christian integrator to be Christ-centered, biblically based, and Spirit-filled in order to do integration that glorifies God and blesses people. Our own personal daily walk with God, and spiritual formation into deeper Christlikeness (Rom. 8:29) with the resurrected life of Christ growing in us by the enabling power of the Holy Spirit, in the context of Christian community and the church, are crucial priorities. We are dedicated to Christ first in radical discipleship, and therefore to integration and beyond.

The crucial roles of the traditional spiritual disciplines that we can choose to practice, as well as authentic or circumstantial spiritual disciplines over which we have no control or choice (e.g., suffering, mourning, persecution, waiting), in forming the life of Christ in us, in a meaningful way, warrant further attention in integration (see Tan, 2011). The writings of authors such as Richard Foster, Dallas 'Willard, Henri Nouwen, Eugene Peterson, Larry Crabb, David Benner, James Houston, and James Bryan Smith, the devotional and spiritual classics from centuries of church history (e.g., see Roller, 2011, and other RENOVARE materials), and the publication, Conversations: A Forum for Authentic Transformation, will be of great help to us in personal integration and the other areas of integration.

Conclusion

Integration of psychology and Christian theology or Christian faith needs to develop in a number of directions as mentioned in this article. Much has been accomplished in the past 40 years, but there is still much to be done in the next 40 years. Integration in the future, whatever its shape or form, must remain Christ-centered, biblically based, and Spirit-led or Spirit-filled.

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Correspondence concerning this article may be sent to Siang-Yang Tan, Ph.D., Graduate School of Psychology, Fuller Theological Seminary. 180 North Oakland Avenue, Pasadena, CA 91101. Email: siangyangian@fuller.edu

Siang-Yang Tan

Graduate School of Psychology Fuller Theological Seminary

Author Information

TAN, SIANG-YANG. Address: Graduate School of Psychology, Fuller Theological Seminary, 180 N. Oakland Avenue, Pasadena, CA 91101. Title: Professor of Psychology. Degrees: B.A. (Honors), Ph.D., McGill University Areas of specialization: Clinical psychology, cognitive-behavioral therapy; religious psychotherapy; intrapersonal integration and spirituality; integration of psychology and Christian faith; lay counseling; and cross-cultural counseling, especially with Asian Americans.