MSPS 521 - Psychology and Christianity Intergration
Introduction
Christianity and Psychology are influential teachings of people’s attitude towards life, and the
interaction between the two is the manifestation of two large blocks of realistic processes. While
psychology deals with science studies including how people act, think and emotionally feel, Christianity
has a concept founded on faith WE CAN CITE elements including; beliefs about human beings nature,
conduct and salvation. This essay will analyze the past and present relationship between these two
fields: present the significant theological postulates; explicate and / or evaluate psychological concepts
with reference to Christianity; assess the clinical implementation of these theological-psychological
dynamics; address some ethical issues; and, finally, touching on the topic, discuss current issues.
HISTORICAL PERIOD Alternate Title: The relationship between Christianity and psychology with
specificity towards their past history 2. 0 Introduction Psychology and Christianity have been unstable
during the ancient period and early Christian period but have hvt the rdvtd trnspwrtd and becme a
fruitful field or psychology. The psychological science of people conduct, which is used even though less
familiar as psychological science, developed in the second one-half of the nineteenth centuries; the
initial psychologists strived a bad consequence or indeed counteracted religious procedures as portion
of anatomical method and judgment. Nonetheless, as the specialization in the field advanced and when
various theories to explain human mind began to surface, experts also began to consider avenues to use
findings rooted in psychology and spirituality. For it to take Christianity to come up with the Christian
Psychology, a Sub-discipline of Psychology that is an offshoot of the main stream perennial accepted
body of knowledge beliving that man is a a church member focusing on confluent theology of body and
soul.
Some of the components of a Christian theology framework that is used to oversee the application of
psychology in Christian contexts draw from the philosophical and ethical facts of Christianity. Central to
this integration are tenets; creational anthropology focusing on human beings as individuals created in
God’s image; sinful anthropology which seeks to look at how humanity behaves wrongly; redemptive
anthropology which explores how individuals can be saved; forgiveness anthropology which explores
how people can be forgiven; and vocationary anthropology which seeks to look at the purpose for which
human beings were created. These soteriological axioms offer the hiring Christian motifs about human
nature, and Christian spiritualities of psychological health result from inside the theological doctrines
and setting approaching religious Christian counseling and psychological interventions’ moral.
This is therefore the neutral dynamic process of how current clinic or social psychological theory and
research may relate new ideas to Christianity or how these theories may impact on Christianity. Both
still use the technique of the ‘managed conversation’ in which they develop more and more thematic
subjects as the nature of self-reflectiveness, origin of ethics, processes of inter- and intrapersonal
communication, and the experience of the search for personal identity and meaning in life. The co
operation between Humanities and Psychology thus seems more productive to this discussion and
contributes interpretations of existence that enriches the impression of health and Wellness.
Coming back to our exploration of the interconnection between psychology and Christianity, the reason
is to map out the duality need and methodologically demonstrate how it is possible to apply psychology
on the basis of biblical and theological guidelines. To expand the audience’s knowledge of these
disciplines and their combined potential to pursue the improvement of human nature and wellbeing,
this essay will utilize the historical perspective to evaluate the historical evolution of human
understanding in relation to the field of psychology, the theological perspective to analyze the
philosophical framework on which early human understanding of human nature where based, the
psychological perspective to compare and contrast a number of modern theories on human nature and
their potential uses, and the ethical perspective to
Historical Perspectives
There was correlation between psychology and Christianity from the early twentieth century when the
actual concept and development of modern psychology started in the late 1800’s. Right from the start,
psychology as a subject of study was largely directed toward the detailed comprehension of tendencies
in human activity and thought processes and in doing this either personally or via experimentation,
which puts it rather far from what might be considered as partially theoretical interpretations of the
reality based on prophets whose insights may not be very easily subjected to scholarly analysis which
psychology’s material proved to be when it was initially constituted.
Similarly, both Wilhelm Wundt and William James were responsible for creating the scientific
foundations for the science of psychology and also pointed to the elements of experience such as sense
perceptions and feelings as well as stressing experiments. This approach had the effect of creating a
perception of conflict with religion since while religion characterised human conduct in terms of spirits,
psychology provided the primary causal explanations hitherto missing as to why people behave in
certain ways.
This conflict got to its climax at the early part of the 20th century as behaviourism, which excluded
mentalism because it concentrated on behaviours only, was reigniting its rise. Behaviorists warned
against mechanical associationism and the focus only on materializations keep psychology from
spirituality and religion hence enhancing the view that psychology as an enlightened science and religion
as a mere faith.
However, there were efforts made in the above frameworks to introduce balance between psychology
and the beliefs of Christians. Following the post-moor’s murder, there were debates among christians
essyons and psychologists on how psychological knowledge could enrich the theological representations
of people and behaviour. There had been Carl Jung who tried to build more psychological prepositions
on the top of the spirit and mythology thus tried to explain that is there are psychological figure types,
they have a method to connect with religion and spirituality.
However, mid twentieth century reborn Humanistic psychology and Existential psychology, which
explored the role of introspections, value and existential concern. These movements provided for more
opportunity of encounter between psychology and Christian theology regarding these issues such as
suffering, change, and meaning in the life.
It is also essential to note that the second wave or even the dawn of the third wave of psychological
embracement of Christianity falls at the second half of the twentieth and twenty-first centuries.
Modern Christian psychologists and counsellors have risen with multiple psychological theories and
methods both to disorders and cures and can provide both religious activities and theological cheers and
support for their patients and victims. This integrative model also takes into account the
interdependency of the psychological and spiritual realities and it is interested in the most optimal way
of caring for a patient in a religious context of his or her life.
Therefore, for psychology and Christianity that received negative comments in some quarters initially
and some religious leaders described it with negative connotation, it has transformed positively and
presently are harmonious fields. Nonetheless, the problematic nature of the rather tense synthesis of
the rational and the divine in these disciplines only amplifies the critical synergy of these two
approaches to sustain and develop the principles of psychological practice and Christian faith; thus, such
a dichotomy allows for the portrayal of the complex panorama of human reality and various
philosophies concerning the search for the purpose of existence.
Theological Foundations
The key themes that link the concepts of psychology and Christianity are theological principles that
define the epistemology, the visions of human nature and behavior. These concepts offer the
philosophical and ethical aim that both psychologist and theologian embrace in their endeavor to
comprehend and solve the several issues regarding humanity.
1. Image of God: The doctrine of imago dei or the concept of man being created in the
image of God is a fundamental thought underneath Christianity. It thus sanctifies the
principle that every person has inherent worth, that his or her life retains its essential
value as a soul and as a moral agent. This belief from the psychological perspective of
man reveals that man is a psychospritual being in which there is a harmonious blend of
the spirit, emotions, intellect and the body in how a person is therefore defined and how
he or she is meant to live.
2. Sin and Redemption: Some of the principles include; Another principle is the doctrine
of sin and salvation which depicts the need for the redemption of sinners. Thus, original
sin in the Christian sense implies that humans are sinners from birth; they are incurably
sinful individuals, and the other sinfulness and psychic evil. The addition of sin take into
account the impact of sin in the field of mental health and well-being and how is possible
to seek forgiveness for psychological healing and restoration by the methods sponsored
by psychology and spiritability.
3. Free Will and Moral Responsibility: Free will and moral responsibility have explicitly
persisted and remain important in Christianity and psychology to date. The former is
built in as an element into the Christendom theology as the human free will, the ability to
make ethical choices while the latter are the psychological theories of thought, feeling
and behavior in decision and action. These are the plans that contain the agenda of
putting questions to morality and its evolution as well as the ethical decision that has to
be made, and that of formation of personalities, which take into consideration the
question of responsibility.
4. Teleology and Purpose: Christianity has a very optimistic view of life as being aimed at
a higher goal or a purpose guided by God’s plan. These views inform Christians’ beliefs
about earthly roles, life purpose and meaning, and happiness and contentment. From a
psychological point of view, searching for meaning, the issues of life and death, and the
search for identity can be seen related to Christianity as they are trying to answer the
question about the worth and purpose of people’s existence.
5. Community and Relationship: The theological anthropology with adjectives such as
community, love, and relationality applied as the epistemological framework to scientific
psychology, the concept of social interaction as well as the foundation of psychological
attachment theory and support systems as a crucial component of psychological health
and human well-being. Love and compassion in the form of teachings from Christian
ethos on the need to develop healthy relationship and an ethic of care in human relations
is justifiable from a moral argument.
Studying these theological frameworks via the theological contextualization method will help
psychologists, and other mental-health professions integrate well-being and spirituality with
psychological theories and approaches. The integration of the two disciplines does not only expand the
knowledge content of psychology by enlarging its horizons to the spiritual view of reality but also
strengthens the theological discourse by introducing findings in human nature and the processes in
one’s mind.
Psychological Theories
Psychology has a varied view and numerous theories and approaches which allow explaining the activity,
behaviour, thought processes, and feelings, as well as development of a person. The aspect of
integrating these concepts of psychological theories with Christianity entails an evaluation of how the
psychological theories discussed support Christian theological frameworks or contradict them.
1. Psychoanalytic Theory: Psychoanalytic theory was formulated by Sigmund Freud; it focuses on
the unconscious processes, interaction between the id, ego, and superego, and defense
mechanisms as primary determinants of personality and behavior. When considered from a
Christian point of view, psychoanalysis poses significant ontological questions regarding the
sources of evil and fundamental affliction as well as redemptive strategies among interlocutors
such as introspection that seek to transform human hearts. Some of the proponents of
integrationism, which is a Christian approach to psychology, may be critical on certain aspects of
psychoanalysis, for instance its deterministic stance, or its over-emphasis on sexual drives but at
the same time positively appreciate some of the insights offered by psychoanalysis on the
unconscious motivation and the inner person.
2. Behavioral and Cognitive-Behavioral Theories: The behavioral Learning theories include
classical and operant conditioning and these theories emphasize the modify behavior and
learning process of an individual as well as the influence of reinforcements from the
environment in this process. Cognitive behavioral theories combine the thinking, feeling, and
behaving dimensions of the human mental process to define and explain mental diseases and to
examine and treat them. They may embrace the principle of personal responsibility, moral self-
architecture, as well as seeking changes in thoughts in Christian integrationists, consistent with
behavior and cognitive and behavioral interventions with the help of Christian teachings about
transformation and renovation of the mind.
3. Humanistic and Existential Theories: :Humanism is another postoperative psychological school
which is rooted in Carl Rogers’ person-centered theory that is rooted within the context of
humanistic paradigm as the principle of self-actualization, personal estimation and virtues
inherent in the person. Thus, existential psychology incorporates fundamental ideas of liberty
as well as predestination, precursor, and reason for being. When seen in the light of biblical
perspective, the principles of humanistic and existential theories are in consonance with the
concepts of the worth of creation recognized in Christianity, the notion of existence of
existential meaning in life and the standard of the nature of man’s being according to god.
While they might have some complaints with the Humanist or Existentialist theories which they
say of prescribing the maximization of personal satisfaction as eradicating regarding morality
and the spiritual, they are open to what these theories portend in terms of individualism and
the pursuit of meaning.
4. Developmental Theories: The field of developmental psychology focuses on a person’s nature
and ability to progress and transform throughout their life span. Psychosocial theories like Erik
Erikson’s stages of psychosocial development and cognitive development theories of Jean Piaget
offer suggestions on how to develop students’ identity, moral and understanding of the societies
impact to their learning. These integrationists, therefore, may examine how cognitive theories
fit within Christians’ conceptual system of development, moral growth and formation, and
community contributions to spiritual and psychological growth.
5. Neuroscientific and Biological Theories: Developments in neuroscience and biological
psychology relate to the study of the brain and mind-body connections responsible for action,
perception, and emotion. The recent findings in the fields like neuropsychology, Neuroimaging,
Neurotransmitters and Genetics give us idea about the biological context of behavior. Science,
particularly neuroscience in this case, can also serve to enhance biblical knowledge as far as the
body and anatomy, the intersection between the mind and the brain are concerned, as well as
the effects of biological factors on spirituality and ethic.
Usually, the process of the integration of psychological theories with Christianity occurs at two levels: At
the first level, one should be able to comprehend how the theories being studied each points to a
witness of the human person as made in the image of God, the psychology and spirituality. The
proposed integration is targeted to advance psychological involvement in order to fulfill psychological
needs at the same time as furthering the dimensions of spiritual as well as ethical growth in various
religious affiliations and professional ethic.
Clinical Applications
Christian clinical psychology is therefore an integration of modern clinical psychology and Christian faith
by incorporating Christianity in the assessment, diagnosis, and treatment of mental health disorders.
This comprehensive psychological interventions acknowledges the fact that there is a close relationship
between psychological, spiritual and moral health and therefore it embraces a task of diagnosis and
treatment of people psychological difficulty operating within their religious environment and belief
systems.
1. Faith-Informed Counseling: Paleo-orthodox Christian counselors employ psychological
interventions along with religious informative and religious activities to address mental health
disorders. It acknowledges the faith that forms and sustains persona-sources of the individual.
Religious counseling may require prayer or scriptures or recount experiences that belong to the
spiritual domain to help clients find hope and meaning in their suffering within the psychological
niche.
2. Integrative Therapeutic Models: Several integrative models exist and these models propose
integration of the psychological theories and Christian approach to therapy. For instance, the
best practice to utilize here is integrating Cognitive Behavioural Therapy where the process of
thinking is modified using biblical comprehension of worth and forgiveness. Hence, elements of
surrender and reliance on divine intervention may be considered for inclusion in ACT in an effort
to increase the levels of psychological flexibility and strength.
3. Spiritual Assessment and Integration: Clergy involvements in counseling also offer an
opportunity for spiritual assessment as a form of creating a database of the clients’ spiritual
literacy, spirituality practices, and spirituality concerns. Integration of spiritual subject matter
into the clients might serve useful for enhancing the working alliance of the therapeutic
relationship as well as the entire therapeutic relationship. It appreciates and respects the
diversity of multicultural clients’ spiritual systems in regard to psychological distress and
spirituality or acculturation endeavors.
4. Ethical Considerations: Various ethical codes given in Christian counseling concern the clients’
autonomy; maintaining confidentiality and implementing spirituality in practice, but within the
professional framework. Specifically, counselors attempt to maintain professional ethics, be
culturally sensitive, and respect clients’ spiritual beliefs and practical implications of stated
religion while creating an appropriate climate for treatment.
5. Family and Community Support: In Christian counseling there is sometimes emphasis towards
family interventions and support from the church and there is also an emphasis on pastoral care
and how it contributes to physical and psychological well being of an individual. Facilitating Care
Member may work together with pastors or other religious authorities to respond to the needs
of relational in nature or grief, trauma and spiritual emergency in faith communities.
6. Holistic Healing and Growth: It is therefore important that as psychology integrates with
Christianity, the two arms of healing that is scientific and religious should incorporate the mind,
the relations, the spirit, and the body as a whole. Counselors advocating and treating
psychological disorders, coupled with the focus on clients’ spiritual and moral transformation,
allow for enhanced human and familial well-being.
Therefore, various psychology and Christianity practices in clinical setting show an endeavor to avail
thorough, tender, and caring attentiveness of clients, which takes into perspective their faith and mental
health. Through integrating knowledge about human behavior and spirituality into counseling, clients
are able to live through a positive outlook on life, spirituality together with a hope for purpose in their
religious organizations.
Ethical Considerations
Most professionals who practice clinical psychology and identify as Christians face questions on how to
practice as per the ethical codes while at the same time practicing Christianity within the clients’
framework, without violative professional bounds. It aspires state ethical standards that enables a
Christian counselor to practice ethically according to the Christian standards and acts as the source of
guidance for Christian counsellors when addressing issues of integrity, confidentiality and competence
while practicing counseling based on Christian standards and practice.
1. Respect for Autonomy: The basic ethical principles to consider when working with clients state
that the client’s autonomy must be respected. Christian counselors also understand that people
have the right about their psychological treatment, including whether and how religion will be
used in therapy. Clinicians should work to introduce spiritual beliefs in clients’ recovery
processes by finding out their stand on faith in the treatment process but without forcing them
into accepting the use of religious practices in their therapy.
2. Confidentiality and Privacy: Since Christian counselling is all about rebuilding, strengthening and
supporting people through faith, the safety and entitlement of such individuals has to be upheld
to the highest degree and thus, confidentiality has to be observed in Christian counselling.
Clients often share personal information with a counselor, so the legal and ethical protocols
require counselors to respect the privacy of the client, including their religious freedom as an
American citizen, and their belief in spirituality. Clients should also be certain that what they are
sharing with the social worker whether it is personal or spiritual is going to be kept a secret
except if there is something requiring the social worker to report as per the law.
3. Competence and Professionalism: Since ethical practice entails Christian counselors to embrace
the fundamentals of both psychological principles and Christianity, they have to demonstrate
competence in both fields. Counselors should continually enroll in a program, proceeding in
education and training needed to identify procedures rooted in Psychology, and ethical
standards that apply to the integration of faith into counseling. Competent behavior embraces
realistic, objective client’s religious and spiritual faith-based evaluations, diagnosis, and apply
psychological interventions that are landmarked on standard psychological theories.
4. Boundaries and Dual Relationships: It is important not to assume dual role relationships in
Christian counseling that is why establishing boundaries is the key. It is also important not to
have a professional multiple relationships with a client meaning that one should not
simultaneously be a counselor and a friend or a counselor and a trusted adviser, also meaning
that counselors should not organize intimate relationships with a client. Bright lines safeguard
clients to prevent any vulnerability and enforce ethical standards to be met within the
therapeutic techniques.
5. Informed Consent and Disclosure: Christian counselors must, therefore, observe the common
legal tenets of informed consent in Christian counselling, which requires assuring clients on the
nature of the technique, process and possible benefits and risks associated with a Christian
practice. Even though it is certainly possible to think that in this or that case there can be no
issues with religious relations, as it only concerns believing clients, all the connected issues that
can influence the treatment outcomes should be discussed as much as possible and in detail
with aim to provide the clients with the opportunities to tell something, ask something, speak
about something, and then come to a decision on their own. It makes counseling relevant for
the counselor to observe his or her orientation in relation to the use of a particular model in
practice and in this respect, how the use of religion is incorporated into the conduct of therapy.
6. Cultural Sensitivity and Diversity: Apart from using commemorated standards which has been
proposed and agreed upon professionally, ethically in Christian counseling, practitioners should
appreciate cultural diversity or worth of people including clients’ religion. It is important to
respect cultural differences, especially when caring about clients’ beliefs, do not stereotype the
faith and make non-appropriate actions that can influence the work. Religious factors are part of
a multicultural model, where culturally sensitive practice would address the interaction between
religion and other dimensions of cultural client identity, with a focus on the rights of faith-based
clients and cultural sensitivity.
With such an understanding, the graduate students that harbored the desire to become Christian
counselors will be equipped with some ethical standards and principles since they are generally aware of
the likely pitfalls when moving from secular psychology to Christian counseling, and in blending their
desire for their clients’ welfare, self-determination, and spiritual growth. These ethical considerations
help to shape the therapeutic intercessions in a way that has purpose, ethic, and principles, and when
faith is introduced into the practice of psychological treatment, their principles of ethical practice would
have been useful to guide the kind of new intercessions being introduced.
Contemporary Issues
Several of the challenges that are currently seen in integrating psychology with Christianity are complex
and have a different set of developments from those present in past decades. The following are areas
affected by such matters: The subject and its topics related to general therapeutic practices, ethical
questions, and Christian psychology.
1. LGBTQ+ Issues: Of course, one of the most pressing issues that cannot be ignored in the
contemporary world is the matter of recognition of LGBTQ + people (at least currently,
Christians). This is so because, most religion has certain set of beliefs and attitudes towards to
sexuality and gender identity for their members which does not compliment with the affirmative
stand that has been embraced by the LGBTQ+ society. Christians engaged in the religion as the
faith are pregnant with a political conundrum in the ethic of the practice in how one can assist
the queer persons in situations which are not in a way that violates religious faith and yet
adheres to the ethical standard required in the profession. Cultural competence, personal
sensitivity and religious understanding inTouchableOpacity√Hypocrisy: The proportion or
relative extent of how some people and groups should be respected for their diversity while at
the same time be bound closely with religious prescribed and religious suggested behaviors is
somehow very sensitive and thus may frequently need consultation across religious and
psychological organizations.
2. Gender Identity and Mental Health: This paper aims to establish that attitudes, assumptions,
and knowledge pertaining to gender identity and its relevance to mental health have
transformed. Such views bring in a lot of conflicts for counsellors who themselves might be
Christians because they will be dealing with clients with issues to do with gender dysphoria or
clients that are exploring their gender identity within the tenets held within Christianity. The
issue of when framing gender identities and how are those addressed and the question of how
to offer mental health service without bringing in religious values which may interfere with the
client therapist dynamics are two areas of contention. Implementation of the theories
associated with gender identity for practicing clinical patients for CHPS has potential prospects
and pitfalls regarding the compatibility of the Christian beliefs with humane acceptance of
patients’ gender identity.
3. Cultural Diversity and Global Perspectives: As a result, Dr. Yong and Yank allows the Christian
counselors comprehend different cultures and the world attitude towards the bends taken
towards mental and spiritual life. Counseling practice that involves spirituality may not be the
same across the various cultures; therefore, it is necessary that all the practice conducted are
abreast with good acknowledgment of the cultures of the clients. Responsiveness to culture,
multiculturalism, and knowledge of faith and roles interrelated to other cultural values aid to
accept multiculturalism and deal with customers with other ways of living.
4. Secularization and Spiritual Identity: People in the modern world often declare themselves as
‘spiritual but not religious’; this poses some dilemmas for Christian counselors dealing with
spiritual concerns as these are not within the religious paradigm. It is, therefore, important for
therapists to consider and adapt to clients’ preferences of spirituality in therapy when using
spirituality while recommending religious or no religious practice at all. Ethical issues include
respecting the client’s rights to choose and offering him/her appropriate materials based on the
range of spiritual paths that they can embark on.
5. Evidence-Based Practice and Religious Beliefs: Christian counselors endeavor to address client’s
distress by applying secular psychological treatments and Christian principles. Situation ethical
conflicts are faced when there is a clash between research findings from the empirical empirical
psychological practice and the religious beliefs or when clients demand certain interventions
that are not backed scientifically. Moral conflict between cultural and religious sensibilities in
faith-based therapy and the dichotomy between spiritual practices and professional expertise
therefore entail practitioners’ constant self-introspection, attunement with other professionals,
and ethical reasoning so that the treatment outcomes meet clients’ best interests and serve the
therapeutic purposes properly.
6. Interfaith Dialogue and Collaboration: The adherence to a psychology and Christianity
orientation fosters communication and outreach to other faith based and other associations.
Interfaith work ensures tolerance and equality and ensures that religions come together in the
fight against Mental Health issues within different religions. The CHS may be in interdisciplinary
collaboration with the other professionals such as psychology, psychiatrists, social work, and
religious interests to come up with diverse culturally sensitive approaches to the delivery of
mental health care.
Christian counseling gives rise to numerous and complex issues, which mean that Christian counselors
need to continue learning, promoting sound ethical practices, and engaging in ethical discussions with
fellow specialists and religious organizations. Therefore, CBT on any of these challenges can be very
helpful in honoring culture and ethnography provided the practitioners are culturally sensitive and
ethical in their approach to practice, which makes mental health care affirmative, positive and oriented
towards appreciating the culture, spirit and social justice of human beings of any color, race, sex,
religion, disability or other facets of diversity.
Conclusion
The integration of psychology and Christianity represents a dynamic and evolving intersection of two
foundational aspects of human experience: psychology as the orientation towards an aim in being or
behaviour ,in so far as this is typical of man and logos, in the sense of the interpretation of existence and
the manner of the right life. It is therefore through history, vision of the humanity potential, conception
of health and happiness of people, psychological and therapeutic approaches, moral analysing and the
contemporary interest of human beings mechanisms.
The relations were prejudice and skepticism between psychology and Christianity at first then there
were efforts made for conditions to initiate dialogue and now there is interaction. Some of the issues
derived from contrasting and conflicting paradigms: Psychology included rational and practical
approach, experiments and findings and Christianity consists of belief, inspiration and rationale. Even in
the subsequent years of unveiling the fact that the identification of these sciences is greatly
interconnected and the practice encompassing the mixture of scholarly and religious discipline created
the substantive base of synthesizing practices, that offered reasonably enormous yields in regards to
spiritual and scientific dogma.
Therefore religious beliefs introduce the needed ethic and the focus with positive values towards the
application of psychology in Christian health settings. Fundamental Buddha beliefs of sin and grace,
free will and predestination, worth and reflection, purpose and program enhance the way a psychologist
and theologian perceive
It also includes the concern regarding the tendencies of the person, the ethical and moral values and
even spirituality. When implemented, it supports mind-body-spiritual and relational of the concept on
human beings since mental health and human wellness is the comprehensive care and support of an
individual’s mind, body, emotions and self as well as the promotion of positive interpersonal relations.
The main idea of the mental well-being of human beings is supported from the four proposed Spotlight
concepts when they are integrated. CODING: Mental health and human wellbeing is a support of an
individual’s mind
This current chapter introduces several theories in psychology where there are various ways in which
one can become an observer and analyzer of action, cognition, affect, and development in order to
facilitate accrual of knowledge regarding the psychological processes in light of Christianity. There is
also a need for further reflective attributes on how these theories; psychoanalytic, behavior,
humanistic /person centered, cognitive behavior theories can merged or incorporated with the ethcs of
christianity in culture and morality to be practiced in therapy. This means that clients may set time to
introduce spirituality, prayers and all matters related to the pastoral care whenever applying evidence
based practices in counselling the Christian consumer with new Therapy and Recovery Methods.
Christian ethic as a constraint in the practice of integrating faith and psychology includes: Another
important element is the respect for clients self- direction, punctuality, operating within scope of
practice, and diplomacy; cultural competence. Counselor autonomously apply or analyze the process of
decision making in ethical decisions with reference to concerns and situations of sexual orientation,
gender identity multicultural and SPA and evidence-based practice and in mind to ethical principles and
intensions of clients faith and spirituality. Therefore, the professional boundaries bring about the
assent issue and lyceums and organizations create a raise in ethical treatment.
Aviation and modern trends affect the application of psychology and Christianity: decisions of whether
or not to have a child, how many children to have, with whom to have these children, when to change
the gender, the availability of ‘‘alternative’’ lifestyles for gays and lesbians, secular approaches to
biological processes such as measurements or pulse-taking, the incorporation of cultural and ethnic
diversity in the lives of gays and lesbians. Based on the above arguments, it is understandable that
counselors have the task and obligation of embracing cultural competence and addressing interfaith and
ethical decisions in a manner in which minority groups are protected while all individual deserving of
equal value and worth are be respected. Continued Vital Importance of Cultural Observer in Different
Views; multicultural and creative perspectives that would require humiliation while addressing the
ethical concerns regarding the field and the innovative ways to treat religious and non-religious
individuals who suffer from mental disorders.
Thus, psychology and Christianity can be considered to be two ways because the former provides the
theory and practice of counselling, character transformation, and assessment of the theological,
historical and contemporary issues, self-actualization, and spiritual search while the latter is the story of
the psychological and spiritual past and present and the human potential. As the change agents of the
powerless at the micro, meso and macro cultural and societal community counselor and scholars start
the discourse and define professionalism and ethical comportment while dealing with the human
qualitative cast of life and purpose of life that includes the spiritual dimension.
