Christians who counsel utilize many models to integrate psychology and theology (Enwistle, 2004; Johnson & Jones, 2010). Indeed, the literature on integration reveals four key areas of focus: the development of frameworks for theoretical integration (e.g., Farnsworth 1982; Ingram, 1995), identifying and discussing relevant theological themes that apply to the work of therapy (e.g., Anderson & Guernsey, 1985; Beck & Demarest, 2005), presenting and evaluating secular counseling theory (Tan, 2011; Yarhouse & Sells, 2009), and the practice of integration in the therapy room (e.g., Eck, 2002; McMinn & Campbell, 2007). One dimension of the practice of integration that remains unexplored is how specific models of Christian integration may be applied with reference to specific therapeutic approaches. This article seeks to address this gap by engaging Ingram's (1995) model of theological integration to examine Emotionally-Focused Couple's Therapy (EFCT). Ingram's Model of Theological reflection Rychlak (1993) argued for a model of complementarity in the field of psychology based on four upon which theories of psychology are derived: Physikos (non-biotic universe), Bios (biology), Socius (social conditions), and Logos (realm of meaning-making). Ingram (1995) expanded on this model in two significant ways: by adding a fifth ground, Theos (realm of spirituality), and by allowing for interaction between groundings. Ingram thus proposed a multiple ground interactive three-dimensional model (see Figure 1) which avoids the problems of linearity and conceptual dependence inherent in hierarchical models. This interactive model also avoids the problem of reductionism that results when a counseling theory is viewed through a single lens: i.e., Physikos, Bios, Socius, Logos, or Theos. By setting Theos apart from the other grounds Ingram reinforces that, for the Christian therapist, Theos does not merely provide one of a palette of worldviews but is that which stands apart from and grounds all things. In this way Theos both gives meaning to and critiques the other grounds. Ingram's proposal highlights an important but sometimes overlooked consideration in the work of theological integration. Namely, while the greatest level of conflict or difference between Christian and secular worldviews tends to be encountered at the level of the Logos (i.e. constructed meanings) there is frequent agreement with respect to the observed phenomena of life (Physikos, Bios). [FIGURE 1 OMITTED] Emotionally-Focused Couple's Therapy Emotionally-Focused Couple's Therapy (EFCT) has a strong research base (Denton, Burleson, Clark, Rodriquez, & Hobbs, 2000; Johnson & Lebow, 2000) and is capable of helping couples resolve primary attachment emotions activated as a result of life-cycle transitions (Dankoski, 2001); a chronically ill family member (Cloutier, Manion, Walker, & Johnson, 2002; Kowal, Johnson, & Lee, 2003; McLean et al., 2008); experiences of trauma (Johnson & Williams-Keeler, 1998; MacIntosh & Johnson, 2008); resolving attachment injuries in couples (Makinen & Johnson, 2006); and an emotionally withdrawn male spouse (Johnson & Talitman, 1997). The literature indicates that the creation of an emotionally safe relationship through increased empathy, a softening of blame, and an increased emotional awareness on the part of an emotionally unavailable partner, has value that lasts well beyond the end of therapy (Dandeneau & Johnson, 1994; Greenberg, James, & Conry, 1988; Johnson & Talitman, 1997; Johnson & Williams-Keeler, 1998). References to EFCT in the pastoral and Christian marital counseling literature highlight the importance of working with attachment in couples' therapy (Morris, 2002), providing a mechanism by which couples can learn to trust and foster mutual empathy and supportive stances with one another (Bailey, 2002), and examining the fit between EFCT and conservative Christians (Mutter, Ande, & Hugo, 2010). …