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- W854569113 abstract "One's theological Tradition reflects a deeply embedded, precognitive liturgy or habitus, which impacts a Christian psychologist's understanding and practice of psychology. Much of the literature in the Integration field has brought together various disciplines of psychology with a monolithic and universal Christianity masks the deep particularity of the integrator's theological Tradition. This paper argues for a Tradition-Based integration in which integrators explicitly Tradition themselves and confess their theological particularity as a way to understand its impacts on their integrative endeavors.The Case of the Disoriented Graduate StudentGreg is a fourth-year doctoral student in an APA accredited graduate program in clinical psychology. As part of his graduate seminar on the Psychology of Religion, his class has been exploring different models of integrating faith and psychology. While he is accustomed to being intellectually stretched by different books, theories, and models, there is something bugs him about the literature and models of integration they are examining and discussing, though he is not quite sure how to put his finger on this annoyance. For example, one of the books addresses various ways one might conceptualize the relationship between psychology and Christianity, is well written and quite thought provoking; but he is left to wonder if each of the positions presented is just a matter of personal preference or opinion. He finds it interesting to read the various ways smart people in the field of psychology understand the relationship between their discipline and their faith and is inspired by the intellectual and scholarly approach the authors modeled. Yet something seems to be missing for him in their discussion, although he finds it difficult to articulate what that might be.Greg's religious background includes growing up in a small, Wesleyan in the Midwest. For Greg's family to church meant attending any the doors were open. This included, at a minimum, Sunday mornings, Sunday evenings, and Wednesday nights. The family would attend every night of the twice-ayear weeklong revival services and the summer Vacation Bible School (VBS) program for children. Once Greg was too old to attend VBS, he followed his parents' lead and volunteered to assist with the various classes for VBS.The practices of his included Sunday night Singspiration services when members of the congregation called out their favorite hymns for all to sing. Greg learned to read music and sing harmony in part, due to these services. He loved the experience of singing with the small congregation and hearing the harmony (and lots of disharmony) resulted. In fact, Greg sometimes wonders if his passion for psychotherapy has been impacted in some way by those services, as he would often try to connect the meaning of the hymn to why it was important for person.Another practice involved spontaneity. Church services in general, even sermons, could be interrupted by the of a parishioner who felt led by the to speak. These moments often turned into a testimony time where people would stand up and talk about God's work and faithfulness or the need for God's work in their life. If paying attention to a parishioner's favorite hymns impacted Greg's early interest in psychotherapy, Greg is certain his interest in people's narratives emerged from testimony time.Whenever he attended church, there was a portion of the worship service was spent around the altar in the front of the sanctuary, as his emphasized the need to receive the Holy Spirit and pray through. Greg remembers the guilt he felt for not going down to pray through when he was reminded of the sin in his life, as well as the embarrassment he experienced around the public nature of walking down to the front of the to kneel at the altar. …" @default.
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- W854569113 date "2014-12-01" @default.
- W854569113 modified "2023-09-24" @default.
- W854569113 title "Tradition-Based Integration: Illuminating the Stories and Practices That Shape Our Integrative Imagination" @default.
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