How To Integrate Psychology and Theology

To some, it is a scandalous position; for others, even worse—it is unreasonable.

To propose, as compass psychotheology does, that psychology finds its purpose when grounded in the Trinitarian God. And that theology is distorted unless examined under the lens of psychology.

Further, compass psychotheology proposes that it is possible to summarize the God-human relationship with a two word equation. An equation developed from the Biblical salvation narrative, asserting that human beings derive their nature as persons within the loving interpersonal field of the Triune God. An equation which assumes that human beings, distinct from all other creatures, are created in the image of God and called to become persons in communion and communication with the Father, Son, and Holy Spirit.

The Two Word Equation for Existential Intimacy with God:

Compass psychotheology proposes that the diagram below illustrates the metaphysical foundation of human beings and the existential intimacy possible between God and every person. What does it mean, that God desires existential intimacy with each person?

We suggest that God’s most identifying trait is his existence as infinite Subject (represented by the upper case “I AM”)—a divine center of uncreated personal awareness designated by the eternal title, “I AM” (Ex 3:14, Jn 8:58). And that it is through God’s eagerness to share his essential Being that he urges each person (represented by the lower case “i am”) into a relationship of love and reciprocity.

Such loving participation in God is not pantheism, for God is the transcendent Creator, while humans are finite, non-divine creatures and never cease being so. People depend upon God’s Being as the cosmological foundation of life and truth, while God depends upon no one. “God lives in creation in a God-like way, and the world lives in God in a world-like way.”

God desires people to participate in communion with the Trinity and others. People are fulfilled to the extent that they do. This notion of God’s one-on-one participation in intimate dialogue with individuals presupposes that God is not only an immutable essence, but also a living person whose nature defines the meaning of personhood (Nah 1:4-5).

“I AM” Yearns for Relationship with “i am”

Again then, what does it mean, that God desires existential intimacy with each person? For one thing, it means that God is relational. Time after time in the Old Testament, Yahweh calls out for his people to hear his voice. He says that if they are to boast, they should boast of knowing him:

But let the man who boasts, boast of this,

That he understands and knows me.

For I am Yahweh who acts in steadfast loyalty,

Justice, and right upon the earth;

For in these things I delight—Yahweh’s word (Jer 9:23).

The Lord initiates relationships with individuals that grow over time, modulated to the person’s level of maturity and God’s own desire for affiliation. One can see this in Yahweh and his bond with Abraham. Hagar. Hannah. Samuel. David. Solomon. With the prophets. Each relationship is different; each has its own rhythm of communion and communication.

On occasion God relates as confidant or companion. With Moses, for example, “the Lord used to speak to Moses face to face, as one speaks to a friend” (Ex 33:11). With Ezekiel, Yahweh relays the reasons for his harsh judgment of his own people and discloses the pain he feels as a consequence.

Above all, God demonstrates his personal fidelity to individuals. When Jeremiah receives his call from the Lord, he is told: “Before I formed you from the womb, I knew you intimately” (Jer 1:5). The Hebrew word yada, “know,” expresses God’s longing for relational closeness, for it means to know intimately, as a man and woman know each other in marriage (Gen 4:1).

The quality of partnership, friendship, and fellowship that God desires with persons finds expression in the Greek word koinonos. This term is used in the Gospels—and by Peter, John, and Paul—to capture the intimacy of people’s participation in the divine nature. Such dialogue reveals the heart of God as reaching out to people, always seeking a faithful response.

Through the prophet Zephaniah, in a poem that could hardly be more transparent, God conveys the essence of his wish for existential intimacy:

Yahweh your God (is) in your midst.

A mighty hero who saves.

He will delight over you with joy;

He will be quiet (over you) in his love;

He will rejoice over you with singing (Zeph 3:17).

The Good News is that through Jesus Christ God has opened the doorway to friendship that starts now and lasts forever. As Jesus says, “Look! I stand at the door and knock. If you hear my voice and open the door, I will come in, and we will share a meal together as friends” (Rev 3:20).