Transforming Spirituality: Integrating Theology and Psychology

by F. LeRon Shults, Steven J. Sandage (Contributor)

The twenty-first century has given rise to a growing interest in the intersection of science, religion, and spirituality. Few books address these issues from multiple perspectives and theories. To fill this void, F. LeRon Shults and Steven Sandage, coauthors of The Faces of Forgiveness (winner of the Narramore Award from the Christian Association for Psychological Studies) continue their interdisciplinary dialogue in their latest work, Transforming Spirituality. In this book Shults and Sandage address the subject of spiritual transformation through the lenses of psychology and theology.

In addition to college and seminary students, Transforming Spirituality will appeal to readers interested in Christian spirituality. What is more, it provides helpful insights for counselors, psychologists, and others who work in the mental health field.

Genres: Psychology, Theology, Spirituality

302 pages, Paperback

First published June 1, 2006

Reviews

[Jo · Rating 5 out of 5]

Have you ever asked, "How did my friend change so dramatically in her spirituality?"?
Drawing from the fields of Christian theology, philosophy, and psychology, this book lays out a well researched, thoroughly documented and nuanced perspective on spiritual transformation and promotes a highly relational model of two spiritual cycles: dwelling and seeking. The term dwelling here refers to relating to the sacred in familiar ways that feels safe and comfortable within a group setting. On one hand, spiritual dwelling can provide a consistency of spiritual experience and a sense of group-belonging that provides strong protective factors through hardship and life crises. On the other hand, spiritual dwelling may bring about boredom, predictability, and even disappointment especially as an individual (lets call Brett) faces new life challenges (e.g. starting a family, facing relational loss, health issues) and does not receive satisfactory relational or theological support. This disappointment or discontentment may lead Brett to ask new spiritual questions and explore different spiritual practices, resulting in a detachment from his current ways of spiritual expression and into a time of seeking. As Brett moves into unfamiliar and ambiguous territory, his anxiety level may intensify to the point where he returns to a familiar form of dwelling and feels comfortable and safe once again, or he may learn how to live with the new ambiguity while he differentiates himself from his previous dwelling traditions and customs. This differentiation experience is initially destabilizing and is often referred to as a dark night of the soul, desert, or wilderness (p. 33), but it facilitates Brett's ability to confront himself, others, and the sacred in ways more openly and honestly than beforehand potentially bringing about new levels of spiritual commitment, more focused attention, more authenticity and integrity, deepened relational commitment, and new spiritual insights (p. 33). After having gone through a growth cycle of seeking, Brett may find himself ready to re-enter a cycle of dwelling within a different spiritual relational model. The interwoven cycles of seeking and dwelling provide an excellent model to understand true spiritual growth as "an enlarging of one's area of relational concern, which increasingly engages one in the concrete and communal activity that is being transformed by divine love" (p. 36). There is so much more in this book...

[Andrew Fox]

I would be cautious because of the title. The distinction between `spirituality' `theology' and `psychology' may have been too mingled to bring definition. Particularly to the Evangelical movement true psychology is presented as pop-psychology under the motivation of `how to' initiatives from the pulpit. Undoubtedly the three branches are clearly defined, useful and enriching for the human experience. But is spirituality a human pursuit for the sacred? We have a definite desire (albeit unclear to ourselves) to connect spiritually but should that be through psychology? I became a little confused over the motive of this book if I am to believe the premise that theology and psychology are involved in the transformation of spirituality as defined by our culture. When the expression `model of spirituality' appears it presents a fabricated sense that was not the incarnation of Christ who grew in wisdom, strength, stature and grace before men and God. Is Christ the `model' or the example because I have never met anyone who actually compares to Jesus - including myself. If the premise is a `model' then I am liable to break it, or at least bend it. But If I have an example I am able to be spiritually transformed in my culture along with my African-American, Mexican, and Asian, Native American and Pacific Island friends.

Divided into three sections the material is laid out well for the reader. Part one addresses spirituality through theology. This was the most interesting and inspiring section for me as I enjoy theological discussion and thought. Pneumatology is an interesting aspect of theology as it studies the Holy Spirit. This was refreshing as the point the book makes is transforming spirituality not the gifts of the Holy Spirit, how they operate and who should use them in a church service (someone find me a spew bucket!) Going back to the early church and working forward through history was refreshing instead of starting with today and working our way back. The obvious difference between `then' and `now' is our understanding of `spirit' through the lens of culture. This was drawn out by the emphasis on `knowing' by participating in the knowledge of Jesus. By comparison, I have found certain classes on a graduate level emphasize the ambiguity of `proper practice' than actual experience and participation with the Jesus and his relationship to Father through the Spirit. This class is more about `knowing' as the book describes in this section. I am sure that the justice and wisdom of scripture are not to be found by objectifying spiritual transformation, but as the book explain, by participating with Jesus and his relationship with Father through the Spirit. I found the freedom of scripture to be alarming at first but came to understand that the material was emphasizing the relationship with Jesus and Father through the Spirit again. This was highlighted in sharing in the glory of Jesus. His priestly prayer in John chapter seventeen throws great light on this. The glory he left, the glory he wants to return to, and the glory he wants us to see and share in are the intensification of hope we have. I found myself putting down the material and reading Romans chapter five all over again, not for clarification, but freedom of scripture!

Section two was difficult for me, as already stated at the beginning of this report, as my understanding and definition of psychology is framed through my generation and culture. For instance, how I feel about my mother and sexuality is obscure and weird. But this was my frame of thinking as I understand psychology - very narrow! The pages on human development and personhood helped unblock this naive idea of psychology to see that there is a definite (even hard wired) connection between my personal spiritual transformation and how I am made and fitted together. This was further added to in connection health and spirituality. Well-being does lead to maturity but not by sniffing scented candles, listening to Asian music, and having a Thai lady rub my body with oil! Again I found my own naive and sarcastic frame getting in the way of learning a new definition of psychology and how it is hard wired to spiritual transformation. Health-conductive spirituality was a huge help to gage, measure and quantify what is happening in my own development. I finished this section feeling much better than how I approached the title. Maybe this was transforming in and of itself?

Modeling spiritual transformation made it clear what was first intended by the book (I refer to my argument over `example' or `model'). Doing case studies the book came full circle to help me understand what was happening in me and the material I was reading and how both interacted in me. I have not read too many books that have this kind of effect on me. I am therefore theologically challenged, psychologically defined and a little more transformed spiritually.

I thought the three cases studied in the context of prison, marriage and family were not only unique but commonplace in our culture. I would add that prison is not only a physical incarceration but a spiritual one also. This could have been made a little clearer to me. Marriage is a certain and definite example applicable to almost all adults. The interaction between in my own marriage deeper than the physical and domestic roles has been my own case study since moving from Great Britain to Washington and now to Kansas. The process, challenge, fight, wrestle, development, and depth are quite profound. I am not speaking to the male / female roles and function but to the human condition in participation with a redeeming relation with Jesus and his relationship with Father that Renee and myself understand through the Spirit.

[Starla Gooch · Rating 4 out of 5]

This is an excellent work interweaving theology and psychology through a relational lens. Though I’m a bit biased since Sandage is my doctoral advisor, I think the second part of this book that explores the psychological components is much stronger and clearer than Shults’ earlier chapters exploring the theological/philosophical pieces. This is definitely a book aimed at scholars and may not be as accessible to many practitioners in the field, especially chapters 2-5. But for the psychological contributions, I found this very helpful and insightful. Perhaps most meaningful is the need to distinguish between spiritual well-being and spiritual maturity.

[Dustin G. Longmire · Rating 5 out of 5]

The best book yet I’ve read on integrating psychology and contemplative spirituality. It’s written in an extremely academic voice which makes it a bit less accessible. It’s pure genius for how it integrates the aforementioned disciplines along w/ philosophy, sociology and more.

[Mina Talaat · Rating 2 out of 5]

الكتاب مشتت , يجعل القارئ ينفر منه
ليس هناك سياق او اتجاه واحد للكاتب
سئ

[Chris · Rating 3 out of 5]

This book is very helpful in providing some background on the construct of relational spirituality. It is very heady and technical and it would help to have some psychological and theological background before embarking on this read.

[Emma · Rating 3 out of 5]

I used this book for a paper thinking about the connection between our psychology, background, and our beliefs/experiences regarding the Holy Spirit. I'd say it's stronger on the psychology than the theology, but nonetheless was helpful.