About the Author:
Megan Anna Neff earned her Master’s of Divinity from Princeton Theological Seminary. She is pursuing her doctorate in clinical psychology at George Fox University. She is the daughter of the co-author, Mark R. McMinn. Mark McMinn is a professor at George Fox University, where he serves as the director of faith integration in the Graduate Department of Clinical Psychology. He earned his Ph.D. from Vanderbilt University and he is the author of several other books (back cover and p. 1).
Purpose and Audience:
Embodying Integration is written for students, Christian counselors, and psychotherapists. The authors state a new generation of integrators created the need for the book. The new generation of integrators are asking difficult questions regarding the blending of faith and practice in counseling and are seeking answers in a conversational and contextual manner. Therefore, the authors are not seeking to provide a systematic study of theology and where theology intersects with counseling and therapeutic methods. Instead, Neff and McMinn employ conversational strategies centered around the questions and issues of integrating theology and psychology which students will face and current Christian counselors and psychotherapists are facing in the counseling room (p. 19-22).
Identification of key themes or ideas:
The book is divided into three parts. Each part consists of two chapters and a final conversation. The
first section addresses two ways counselors can help clients who are experiencing chaos and trouble;
lamenting and embracing the biblical wisdom of Ecclesiastes.
The second part of the book focuses on how a person thinks about God and how those thoughts, whether explicit or implicit, impact health and healing both for the client and the counselor. The client’s and the counselor’s understanding of different theological stances or theological narratives combine with personal narratives and influence achieving therapeutic goals according to the authors.
The final two chapters focused on the counselor’s view of the place of God in the world because a
counselor’s understanding of God’s mission and God’s place in the life of a client gives clarity to the
evangelistic and missional call of the Christian counselor in integrating theology and psychology in the counseling room.
Points of interest and points of personal agreement and disagreement
Points of interest
• The phrase “theology of witnessing” (p. 29), which was used in reference to being a witness to
suffering, and the similar phrase, “empathy of presence” (p. 86) were interesting. By calling attention
to the need for a theology of witnessing the suffering of others and by stating empathy is not a tool to
achieve a therapeutic goal, but rather presence in pain, the authors invite the Lord into the work of
simply being in the room with one who is hurting.
• I found myself very interested in the topic of buffered verses porous self. The discussion how a
buffered self leads to burnout due to isolation and exhaustion was personally enlightening and
convicting having personally experience burnout (p. 135)
• The chapter on lamenting was fascinating due to recent personal conversations concerning the need to simply say things aloud without seeking a solution and, therefore, finding a level of peace by putting words to personal pain or frustration.
Points of disagreement
• While I agreed with the authors’ belief God is already at work in the lives of clients prior to a
counseling session and therefore, counselors are freed from the pressure to resolve a client’s issues (p. 192-193), I disagreed with their application in Elena’s story (p. 190). The authors stated Elena’s story is a “powerful reminder that mission is embedded in God’s nature rather than our efforts” (p. 190). However, Christians are to be on mission with God. The Lord uses His people and their words to
affect change in others. God’s mission then is embedded in His nature and in His calling of His church
to be on mission with Him.
• Perhaps the terminology caused confusion, but I disagreed with radical acceptance (p. 91-93). Better
stated, I agree with radical acceptance in a global perspective. We live in a fallen world and things
will not always be without hebel. However, while we can acknowledge the truth of a fallen world and
the truth every individual is a fallen person, we should not accept there is nothing we can do to
overcome the effects of the fall in our own lives. Therefore, from a personal perspective, we should
not accept our plight and move on, but rather continually strive to live a life worthy of our calling. As
Christians, we have the Spirit of God within us. Life in the Spirit, by the Spirit, and through the Spirit
makes it possible to live rightly in a fallen world.
Points I agreed with
• I read and re-read the section on Ecclesiastes. At first reading, I was concerned with what I interpreted to be a fatalistic view of life. I walked away from my initial reading believing the authors were basically saying, “What will be, will be.” However, after re-reading the section, I garnered a better understanding. I do not understand the authors to be advocating for a hedonistic lifestyle, but rather for a lifestyle of contentment and trust. An attitude of gratefulness and enjoyment of life can be lived out even in difficult and painful times.
• I agreed the view of persons from Scripture is the humanity is good, yet fallen. Often times in
evangelistic zeal, Christians can focus on the badness or wickedness of sinful humanity. While a
person must understand sin before understanding the need for a savior, it is good to be reminded that
people are created in the image of God which brings inherent dignity and worth and value to every
individual.
Significance of the book to the counseling field:
My assumption, from an admittedly limited perspective, is the significance of integrating theology and psychology is one of major importance to Christian counselors and pastors. By writing from different generational perspectives and leaving room for questions and uncertainties, the authors highlighted the reality of the tension between the theological truths and the application of those truths in the complexities of life. The authors did not propose a model of integrating faith with psychology as a counselor, but advocated for allowing faith to inform psychology when speaking to and working with a client.
Critique of the overall work:
Overall, I found this book to be a great read and a challenge to personal preconceived ideas. As a pastor, I particularly found the use of Scripture in illustrating psychological concepts very engaging. The book was personally challenging as it opened my eyes to a different way a pastor and a counselor might work with and respond to chaos and pain in a person’s life. The book provided a better understanding that while everything might be black and white, there are numerous shades of black and white. Helping a person through integrating faith and therapy could simply be more of helping them move from one shade to another.
Usefulness of the book for potential clients:
I do not consider Embodying Integration useful for clients to read, however the ideas contained within
are useful for counselors in their work with clients and for students who are opening up greater spaces for theology to inform psychology and vice versa. I would not likely recommend for a client to read Embodying Integration because it is written for students, Christian counselors and psychotherapists, not for clients. However, if clients present with issues which can be traced to a certain theological perspective and a shift in their perspective would be beneficial, then I can see sharing portions of the book with them or using its conversations to further conversations in the counseling room.