Psychology in Theology
Freudian Psychoanalysis particularly when viewed through a theological lens, provides profound insights into the reasons behind our emotions, actions, and struggles. As Christ teaches, “What comes out of a person is what defiles them”, suggesting that the roots of sin and dysfunction lie within the human heart (Mark 7:20-23). Often, these internal struggles stem from misunderstandings or misapplications of our "inner programming." Trauma, sin, and societal influences distort our understanding of ourselves and lead us to misuse or mistrust the very faculties meant to draw us closer to God. Resetting this "programming," as guided by grace, requires both introspection and a willingness to confront the parts of ourselves we have rejected or misunderstood.
Adlerian therapy’s focus on life narratives, for instance, aligns with the Christian understanding of each individual’s unique story and purpose. By examining a person’s earliest memories and family dynamics, we uncover patterns that reveal strengths, vulnerabilities, and areas needing healing. This approach echoes St. Thomas Aquinas’ assertion that grace builds upon nature; understanding our nature, therefore, allows us to receive God’s grace more fully. For example, when a client recalls a traumatic disciplinary experience, a minister or therapist might affirm the client’s inherent dignity while gently guiding them to reinterpret the event through the lens of God’s justice and mercy, fostering both healing and virtue.
Existential and person-centered therapies further highlight the importance of dignity and meaning in a Christian’s life. Existentialist anxiety often arises from a lack of hope or understanding of one’s divine purpose. Integrating the Gospel’s message of God’s unconditional love addresses this void, showing that our struggles are opportunities for growth in virtue and communion with Christ. Similarly, personalism, as reflected in person-centered therapy, mirrors the Christian call to accompany others—walking with, suffering with, and rejoicing with them—grounded in their inherent worth as children of God. This approach underscores the Catechism’s teaching that “Man’s dignity rests above all on the fact that he is called to communion with God."[1]
Gestalt therapy’s emphasis on resolving “unfinished business” resonates with the Christian understanding of sin and redemption. The lingering effects of sin—whether personal, societal, or inherited—can lead to feelings of disintegration and despair. Yet, by surrendering our burdens to Christ, who “reconciles to himself all things”, we allow God’s love to integrate our fragmented selves and bring healing to our deepest wounds (Colossians 1:20). This process requires acknowledging and letting go of the false narratives and harmful attachments that have taken root in our hearts, enabling us to fully embrace our identity as God’s beloved.
Behavioral therapies, particularly when informed by Catholic moral theology, guide us toward aligning our actions with God’s will. The Catechism notes that “Imputability and responsibility for an action can be diminished or even nullified by ignorance, duress, fear, habit, inordinate attachments, and other psychological or social factors”.[2] Recognizing these influences helps us understand the interplay between our fallen nature and God’s grace, encouraging us to strive for virtue despite our limitations. By reframing our habits and thought patterns, we move closer to the moral perfection exemplified by Christ and Mary.
Cognitive Behavioral Therapy (CBT), in particular, complements theological reflection by addressing the false premises that underlie many of our struggles. For instance, someone who believes they are unlovable due to a parent’s neglect might internalize this as a fundamental flaw in themselves. Reframing this belief through a theological perspective—acknowledging God’s perfect love and the limitations of human love—challenges the faulty premise and opens the door to healing. Aquinas reminds us that truth is transformative: “Man’s ultimate happiness consists in the contemplation of truth”.[3] By aligning our thoughts with God’s truth, we replace despair with hope and disorder with peace.
In conclusion, the integration of psychology and theology reveals that human flourishing is rooted in love—both human and divine. The Incarnation addresses something in particular within our nature i.e. the disparity between our ideal existence and our fallen, broken state. The disparity is characterized by our communion with God within ourselves. As ministers, counselors, or friends, we are called to accompany others on their journey toward healing, offering both compassion and the truths of the Gospel. Ultimately, the journey toward healing is, yes a path to integration within the self, but also a course of action that will bring us back to integration with God, divinity, and humanity. By addressing the psychological and spiritual dimensions of their struggles, we participate in God’s work of restoration, helping them to embrace their true identity as His beloved children. Indeed, here is where the Church has always been and will always be ahead of the curve in the psychological science as we previously established, but God did not see fit that the Church alone would be the only source of Truth but that it would be confirmed by the sciences, and somehow the sciences approach, albeit asymptotically, the mission of Christ, which He imparts to His Body the Church and allows His most zealous lovers the Saints to assist in the revelation of humanity to man.
A Chat GPT Summary of half a semester's worth of work, Written by Carter Carruthers
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