The following is not a condemnation of those well-intended practitioners who have attempted to insert their faith into the mental health paradigm, attempts that if at all efficacious are in spite of that paradigm. Nonetheless, such attempts that are uncompromising and orthodox are intrinsically impossible and morally at odds with the mental health profession's conceptual reductionism, false science, clinical guidelines, and required adherence to its ethics of perversity.

The attempts to integrate the mental health professions, and clinical psychology in particular, with Christianity have been long spearheaded by the Protestants, and attempted as of late by the Catholics. These attempts have only resulted in Christians plummeting into the unbridgeable chasm between authentic Christian spirituality and the mental health health conceptualization. For this bridging or integration is impossible if an authentic Christian understanding of the nature, or anthropology, of the human person is preserved. Indeed, attempts at so-called "Christian integration" of the mental health professions only result in the  subsuming and denaturing of Christian principles unto the dominant mental health paradigm. Furthermore, the attempted Christian integration with the mental health professions has been a major, even the major, catalyst for today's phenomenon of a compromised, attenuated, and secularized Christianity.

The mental health paradigm is a false one. As the terms "mental" and "behavioral" health indicates, the mental or behavioral health field has reduced that which is considered essential human well-being down to a person's mere mentation and behaviors. But it is not the thoughts or actions of a person that are the sole or even essential concern. Rather it is the heart or soul from which they emanate. But the mental health professions have either nothing to say of this soul; or, if they do, it is diametrically opposed to a true understanding of the Christian understanding. From Freud on, what the mental health field has sought to heal is the ego, that is, the pride and self-love of a person. But this pride and self-love is considered in traditional Christian spirituality an impeding disfigurement of the soul to be purged in the process of sanctification.

Finally, whether the mental health professions give lip-service to the existence of the soul, that soul is nonetheless discounted in the final reductionistic mental health paradigm imposed on all licensed practitioners. According to the Diagnostic and Statistical Manual and the mental health system, a person is but a conglomerations of superficial empirical symptoms, nothing more.

Thus any attempts at Christian integration are doomed to be but window-dressings. So too, such attempts must compromise the Christian understanding of the human person to fit the mental health profession's bottom-line reductionistic view of that person. The true Christian understanding of the human person cannot be subsumed under the mantle of mental health without doing grave harm to that understanding; for the mental health understanding of the human person and its ensuing treatment goals are nothing less than diametrically opposed to that of the traditional Christian understanding. So at best Christian integration attempts entail a compromise unto heresy, at worst a complete apostasy.