Page 28 - EMCAPP-Journal No. 7

Foundational Discussions in Christian Psychology

E. Janet Warren E. Janet Warren

Relational Theology and (BSc, MD, MTS,

Relational Therapy PhD) is a Fa-
mily Physician,
with an interest
There is now a large body of literature related in psychothera-
to the integration of psychology and Christian py, and an inde-
theology. However, much of it has focused on pendent theo-
generalities, noting commonalties, arguing that logical scholar.
they can be integrated, and developing models She received her
for doing so (e.g. Johnson, 2010). There has PhD in theology
been some attention to specific topics, such as from the Uni- versity of Birmingham,
sin (McMinn, 2008) and forgiveness (Wort- U.K. and published her thesis as Cleansing
hington, 2009), and approaches based on spe- the Cosmos: A Biblical Model for Concep-
cific theologies (e.g. Holeman, 2012, who uses tualizing and Counteracting Evil (Pickwick,
a Wesleyan framework), but I believe there is 2012). Janet’s research interests include the
room for further exploration of how founda- integration of psychology and theology. She
tional concepts in theology may inform psy- lives in Hamilton, Ontario.
chology. As is often remarked, psychology has e_janet_warren@yahoo.ca
had far more influence on Christianity than the
converse. In addition, many therapists com-
partmentalize their faith and their practice, a The Centrality of Relationship in Theology
result perhaps of unawareness, lack of a model, and Psychology
or incompatibilities between their theologies Christianity is at core about relationship, par-
and their therapies. Highlighting theologies ticularly between God and his creatures. Psy-
which are well-suited to psychotherapy may as- chotherapy is also at core about relationships:
sist with integration and advance the growing relationship between counselor and client, and
field of Christian psychology. relationships between client and others. The dif-
ficulties we have with relationships at all levels
One such domain is relational theology, which are perhaps reflections of our broken world and
not surprisingly, is compatible with relational our state of alienation from our Creator. Both
therapy. (It is perhaps better to refer to theolo- theologians and psychologists have noted that
gies and therapies, given the diversity of views, our horizontal relationships (with others) are
but I will use the singular for simplicity.) Re- related to our vertical relationship (with God).
lational theology emphasizes God’s interac- It could be argued that the reason God created
tion with the world as loving, interdependent, humans was to be in relationship with him.
flexible, and dynamic. Relational therapy no- Throughout history God is present with his
tes the importance of healthy relationships for people; first with Adam and Eve in the gar-
emotional well-being and views healing as oc- den (Gen. 3:8), then with Israel, his covenan-
curring in the context of the psychotherapeutic tal people (Exod. 20:2-3), and ultimately with
relationship. In this paper I first discuss the im- all humanity through Jesus Christ. Immanuel
portance of relationship to both theology and means “God with us” (Matt. 1:22-23). God con-
psychology, including the implications of relati- tinues to be present with us through his Spirit
onship in the imago Dei and recent neurophy- (John 14:23) and is always active in the univer-
siology research on mirror neurons. Next I offer se, “not far from each one of us” (Acts 17:27).
overviews of relational theology and relational The parables of Jesus similarly speak of God’s
therapy, including some Christian therapies. I delight over one lost sheep, lost coin or returned
conclude that a relational view of God meshes prodigal. The majority of biblical metaphors
well with and can inform psychotherapy, and for God are explicitly relational: husband-wife
can increase consistency between theory and (e.g. Hosea), parent-child (Matt. 23:37, Luke
praxis. 18:16,17), teacher-student (Matt. 23:8,10). Jesus
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