The
question of how one might integrate psychology and Christian
faith has been an interest since my undergraduate days when
I encountered the different visions of Larry Crabb, Jay Adams,
and Wayne Oates. My exploration of ways to integrate psychological
thought and Christian faith continued through a long and
providential graduate education that included a graduate
degree in psychology while working in the field of human
resources; and later a degree in divinity while serving as
pastor of a church. This combination of education and experience
allowed me to do a year long clinical training residency
as a chaplain at a psychiatric hospital. It was this experience
that really helped me see ways that the field of psychology
and Christian ministry could come together in mutually helpful
ways. To further my intellectual training in integration
I completed a doctoral program in "theology and personality
studies" at Emory University .
Regent University is a place where my interest in integration
continues at two levels: (1) an abiding interest in theory
integration, and (2) a more practical interest in how clinical
practice and Christian faith come together in the quest for
wholeness. These interests are seen in two recent publications
jointly authored with students that reflect on "implications
of Wesleyan spirituality for clinical practice" and "theological
understandings of shame." Other recent articles appraise
Fowler's developmental model of "stages of faith." Presentations
at professional conferences reflect these interests as well.
Recent presentations include ones on the use of Fowler's
faith stages in counseling and supervision, object relations
theory and the religious imagination, and a theological perspective
on personality theory.
While my work in the integration of clinical theory and
Christian faith continue to be a central interest in my life,
I have found great stimulation through my recent participation
in an international ecumenical dialogue between Roman Catholics
and Pentecostals. This experience has enlarged my understanding
of the Lord's kingdom and has given me insight into diverse
expressions of the Christian faith. My wife, Regina , and
my son, Sean, continue to be inspirations and sources of
delight. I never could have made the educational journey
I did without their encouragement and support. For fun I
collect old comics and read Sherlock Holmes pastiches. Regina
and Sean think my enjoyment of "Doctor Who" a serious aberration!
The richest part of being at Regent is the interaction with
colleagues and students. For me, teaching at Regent is a
gift from God. I feel blessed to be in a setting where I
can pursue my interests with the type of support and encouragement
given by Regent University . I find the friendship of colleagues
who share interests in the integration of clinical practice
and Christian faith stimulating and invaluable beyond measure.
Interacting with and getting to know the wide diversity of
students that the Lord has brought to Regent keeps me excited.
I often think that the comment from Eric Liddell in the movie "Chariots
of Fire" sums up my thoughts about teaching. The Liddell
character says at one point "God made me fast, and when I
run, I feel His pleasure." I feel something similar about
teaching. I might paraphrase that God made me a teacher,
for when I interact with students I feel His pleasure.
I see the disciplines of psychology and counseling as fields
that the Christian can cultivate and benefit from, but that
also need the critique of a Christian worldview. When rightly
understood, I think there are places of deep harmony between
clinical theory and Christian faith. When superficially integrated,
I think there is deep danger. I treasure Regent University
as a place in which those who take the Christian faith, as
well as clinical competency seriously, can come together
to sort out these issues.
I see my chief role at Regent as a teacher. As a teacher, I
see my role as one of trying to convey to students in counseling
and psychology a "way of being" that will help them understand
and convey that the person is always more important than the
problem; that each person they encounter is to be valued as
one in whom is "the image of God." |