| Nature of
Integration
The integration of psychology and theology may be viewed as the
attempt to bring our faith confession to bear on our chosen profession.
What does theology have to say to psychology? What difference does
belief in God make in the way a psychotherapist assists a troubled
individual or family? In what way is Christ the answer to human need?
How can the life of the church be a context for healing? What is the
role of the Holy Spirit in the healing process?
On the other hand, we may ask what contribution the profession of
psychology can make to theology and the ministry of the church. How can
one share the Good News without considering seriously the nature of
human need? Psychologists have reflected carefully on the nature of
human experience, the nature of family conflict, the effects of
violence, depression, anger, severe mental illness, burnout and a range
of other issues.
One aspect of integration is an attempt to respond to these
questions. Throughout the history of the church, there are individuals
and communities that have wrestled with the Christian's relationship to
the larger culture. Our efforts at integration would do well to be
sensitive to how others before us have done so.
Whether the topic is personality, family relationships, emotionality,
human development, pathology or assessment, one can ask what is a
theological perspective. Conversely, whether the topic is spiritual
numbness, church conflicts, missionary selection or interpersonal
tensions, we can ask what psychological perspectives might be helpful.
The following are integration competencies that as a faculty we have
agreed will shape our curriculum and our planning. We hope that when
students have completed their studies they will possess most of the following
Integration competencies:
1.
Theoretical Integration
Competencies
1.1.
An understanding of the religio-historical
context of the professions of marriage and family therapy or clinical
psychology.
1.2.
A theological understanding and
critique of human nature/personality, psychobiology, pathology, social
issues, family systems, and approaches to psychotherapy.
1.3.
The ability to articulate
relationships between religion and epistemology.
1.4.
The ability to apply the knowledge
base of general psychology, including psychology of religion, to
religious experience.
1.5.
An awareness of the integrative
research in religion and psychology.
2.
Clinical Integration
Competencies
2.1.
The ability to take a detailed
religious history and to appraise how a client’s religious views impact
healthy and unhealthy psychological functioning.
2.2.
The ability to create a space where
a client feels the freedom to use religious language.
2.3.
The ability to develop interventions
which attend to the religious experiences and resources of a client.
2.4.
The relevant knowledge of religious
and denominational histories/traditions as applied to psychotherapy.
2.5.
An awareness of ways in which mutual
assistance can occur between the mental health professions and the
religious community.
3.
Personal Integration
Competencies
3.1.
The development of personal and
corporate spiritual practices, personal self–understanding, and
interpersonal maturity that support the work of scholarship and clinical
practice.
3.2.
The possession of a deep
understanding of one’s own religious tradition and its implications for
spirituality and the practice of therapy.
3.3.
The respect for persons with
different religions, cultures, and values.
3.4.
The presence of a passionate
commitment to bringing the reconciling power and presence of Christ to
fragmented communities and broken people.
3.5.
The ability to live with the
tension of paradox, truth, and pain. |
