Integrative Approaches To Psychology

Integrative Approaches to Psychology and Christianity (Second Edition) by David N. Entwistle provides an insightful overview of worldview issues, philosophical foundations, and a comprehensive view of five models of integration. The author focused on psychology and Christianity and the integration of psychology and theology based on a biblical worldview. How do Christians relate and navigate the two worlds of Christianity and science collectively or as a whole? The first three sections delve into the many different and connected parts of psychology and Christianity as it relates to secular thinking and Christian thinking. The fourth section of the book sums up the five models of integration and the author’s chosen model of integration. Many
persons view psychology merely as an occupation or particular line of work and Christianity as solely a religious belief with little or no connection one with the other. A historical survey suggests that Christianity and science have been in agreement and opposition at various times over several centuries. The interchange of ideas between psychology and theology during the past century has produced fierce debates among many faith and science communities (Entwistle, 2010). These opinions grow out of presuppositions that might be true, somewhat true, or entirely untrue.
Psychology is the scientific study of the mind and behavior and Christianity concerns doing all things as unto God, including psychology. “The desire to know and understand God’s world is a God-given capacity,” (Entwistle, 2010, p. 91), but the pursuit of knowledge is influenced by worldviews, human limitations and weaknesses, assumptions, sin, and availability of data, to name just a few. Christian theology, much the same as psychology, draws from its foundational assumptions. Psychologists depend on both deductive and inductive strategies to develop theories, and while psychologists are solely committed to investigating phenomena derived from real life or nature, Christians assume that both natural and some force beyond scientific understanding (or the laws of nature) reasons might be helpful in understanding phenomena. The Christian view is that human beings are uniquely created, fashioned by the hand of God and Christian theology along with other disciplines, including psychology, can aid persons, in looking at the world in such a way that enhances or emphasizes the qualities of each viewpoint.
The five models of integration are unalike in their objective or ultimate aim thus distinctions need to be made between the models as to how the builders conceptualize the connection between psychology and religion especially Christianity.
The Enemies model (Antagonistic) draws from the assumption that psychology and Christianity are opposed to each other or incapable of existing together. Secular Combatants reject religious authority and all power in general (modernism). Christian Combatants are skeptical of all human reason, and their goal is to safeguard religious authority and formal declaration of opinions against secular reasoning. The Spies model predicts that all religious systems have either a negative or positive effect on persons. Domestic and Foreign Spies aspire to help individuals no matter what it takes including watering down core doctrines (pragmatic). Colonialists emphasize the use of psychological methods or findings only in that support their theological belief system (manipulative). Neutral Parties model applies a theory that psychology and theology operate from their individual sources, an area of study, and findings; neutral parties advocate for whatever discipline they are utilizing at any given time (disciplinary sovereignty). The author’s chosen Allies model “recognizes the underlying unity of human nature and the legitimacy of both theological and psychological investigation” (Entwistle, 2010, p. 147). The Allies realize and advocate that all truth
is known by God, who is in control of all things (subjects of One Sovereign model).
Concrete Response
A personal life episode that this book triggered in my memory was when I was a young adult and brand new Christian.
I took a chance once and confided in an older adult female who was a professed Christian and lay counselor at the church I was attending at that period. I asked the woman “how does a person get healed, delivered, and recover from a dark past filled with child abuse, neglect, and abandonment?” The woman answered in a sharp tone of voice “ all of us have suffered to some degree or another; because God does not intend for persons to suffer, we all need to get over things and reach out to others based on what the good book (Bible) tells us” (Christian Combatants). After mulling over the answer I received, I told the woman that I was referring to myself regarding the question, and then I said: “I am presently experiencing life difficulties both mentally, emotionally, and spiritually that might have to do with some dark past events that happened in my childhood.” “Also, I feel I need counseling for alcohol and drug abuse issues.” The Christian lay counselor then said to me “I think that you should make a stronger effort to attend more Bible studies and fellowship with others who share similar or same life issues as yourself.” After that comment, I decided to seek counseling outside of the church for drug and alcohol use issues. I wound up seeing a female therapist who to my knowledge was not a Christian counselor, but was able to treat me for complex trauma
(substance use and trauma) in a manner that was more holistic, compassionate, appropriately nurturing, educative, and godly. The type of counseling I received is considered secular in nature, but the therapist I had furnished me with the opportunity to learn and move forward in my life to the point in which today I am a victor in Jesus (of the Bible), not just a survivor of a dark past.
Reflection
I feel that the author, together with his storytelling, did an excellent job of introducing the many worldview issues and philosophical foundations that shape the way psychology and theology are viewed separately and collectively. The book although written as an educational guide for students of psychology and other groups of persons who already practice in the field of behavioral and social sciences, might also benefit lay counselors and others who work for the welfare of those in need. In my opinion, some readers of the book might think or feel that the author is biased against any type models of integration that are not thoroughly Christian orthodoxy oriented simply because in his introduction and throughout the author strongly indicated that he is of the Christian faith. Some or more persons who attend or who are members of denominational and nondenominational churches, modernists, postmodernists, and new age philosophy followers in general, might find the books content controversial and negative to their personal or professional worldview.