Psychology and Theology: The New Integration

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 essence 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 communication and communion with the Father, Son, and Holy Spirit.

The Existential Intimacy Equation

Compass psychotheology proposes that the following paradigm illustrates both the meaning of existence of persons and the existential intimacy possible between God and every human being.

 

Existential Intimacy

What does it mean, that God desires existential intimacy with each person? We would 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 ontological 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 ever-transcendent Creator, while humans are finite, non-divine creatures and never cease being so. People depend upon God’s Being as the ontological 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,” as Jurgen Moltman says.

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 (cf. Nah 1:4-5 NICOT).

God 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 communication and communion.

 

But 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).

Fellowship of Mutual Indwelling

On the right side of the equation, the “I AM” nestled within the “i am” represents God’s infinite love that dwells in the core of each person as potentiality, but requires voluntary cooperation for actualizing. This means that individuals are infinitely significant to the triune God, who has extended a personal invitation to share the eternal blessedness of his inner life. God is in persons in a divine way and they are called to live in God in a human way, a way of intimate fellowship and indwelling.

Jesus expresses this reality in his prayer for existential intimacy between the Father and those who will believe in him:

“As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me. The glory that you have given me I have given them, so that they may be one, as we are one, I in them and you in me, that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me” (Jn 17: 21-23).

On the left side of the equation, “i am” is invited to abide in loving reciprocity with “I AM,” a communion that echoes the intimacy of the divine triune community, for “your life is hidden with Christ in God” (Col 3:3). This relationship encompasses the whole of one’s personality and human nature.

"i am" in Relationship with "I AM" 

Because God is their common Origin, all people possess the potential for responding to God and for carrying the fruit of that relationship into their daily lives (cf. Acts 10:34). But accepting God’s invitation to intimacy requires action. It means embracing responsibility for one’s part in a growing and dynamic bond in which one initiates and pursues, expressing authentic feelings and heart’s desires. In this endeavor it is “i am” who risks emotional vulnerability when building a relationship with “I AM.” 

Habakkuk

Habakkuk was such a person. Confused and troubled over what he viewed as oppression of the Israelites, he risked expressing these concerns to Yahweh. Readying himself for rebuke, Habakkuk found instead that his “dialogue of protest” resulted in God’s gentle disclosure of a larger picture (Hab 1:12-2:1; 2:20). Habakkuk’s risk of emotional honesty yielded greater existential intimacy with his Creator, forming in turn a deeper bond of trust from the human side.

For more, read: 

Compass Psychotheology: Where Psychology & Theology Really Meet 

Who is the Christian Trinity?

The Trinity is the ruah, God the Spirit, who is first mentioned in Genesis, the Spirit who broods over the deep as co-architect of Creation, the Spirit who is the action generator of life, of humanity -- of persons and personhood.

God the Spirit

The Trinity is God as a loving Father who guides and sculpts the Hebrew experience, providing structure and laws, while making a friend of Abraham, and of Moses, creating relationships unique to each person, with Hannah, Samuel, David, and Solomon -- forming a covenant with the Hebrews so that they would be his people and he would be their God.

God the Father

The Trinity is Jesus Christ, the subject and object of Scripture, sent by the Father and empowered by the Spirit, who through his personality and life on earth becomes the entry point for persons to find forgiveness of sin, and entrust themselves to the process of becoming Christlike.

God the Son

It is that first person, ruah, the Spirit of God, whom we now know as the Holy Spirit. That same Spirit who brooded over creation is now our Comforter and Friend, who was promised by the Son and sent by the Father to indwell all who receive Christ, quickening their trust in the Trinity, inspiring their development as persons, and strengthening their capacity to love both God and other people. 

God the Holy Spirit

Compass Psychotheology proposes that Christ in his essence, as both the Son of God and Son of Man, serves as humanity’s connection point to the Father and the Holy Spirit. For human beings to understand and participate more fully in the life of the Trinity, Three Persons in One God, the starting point is Jesus.

For more, read:

TRUSTING IN THE TRINITY:

Compass Psychotheology Applied

Trusting in The Trinity

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).