At his death in 1987, Paul W. Pruyser of the Menninger Foundation was widely recognized as one of America's foremost authorities on the psychology of religion. His book A Dynamic Psychology of Religion set the stage for creative dialogue on the subject. In this volume, two leading practitioners in the field present a compilation of Pruyser's seminal articles, providing an overview of the major themes in Pruyser's thought. Newton Malony and Bernard Spilka evaluate Pruyser's viewpoint and suggest how his position continues to influence the psychology of religion.
What can be gained from a dialogue between psychoanalysis and religion? Freud described religion as the universal obsessional neurosis, and uncompromisingly rejected it in favour of "science." Ever since, there has been the assumption that psychoanalysts are hostile to religion. Yet, from the beginning, individual analysts have questioned Freud's blanket rejection of religion. In this book, David Black brings together contributors from a wide range of schools and movements to discuss the issues. They bring a fresh perspective to the subject of religion and psychoanalysis, answering vital questions such as: How do religious stories carry (or distort) psychological truth? How do religions 'work', psychologically? What is the nature of religious experience? Are there parallels between psychoanalysis and particular religious traditions? Psychoanalysis and Religion in the 21st Century will be of great interest to psychoanalysts, psychoanalytic therapists, psychodynamic counsellors, and anyone interested in the issues surrounding psychoanalysis, religion, theology and spirituality.
Over a century ago, psychologists who were fascinated with religion began to study and write about it. Theologians and religious practitioners have responded to this literature, producing a fascinating dialogue that deals with our fundamental und- standings about the human person and our place in the world. This book provides an introduction to the important conversations that have developed out of these interchanges. The dialogue between psychology and religion is difficult to study for a number of reasons. First, it requires knowledge of both psychology and religion. People with a background in psychology often lack a solid understanding of the religious traditions they wish to study, and theologians may not be up to date on the latest developments in psychology. Second, it requires conceptual tools to organize the material and understand the basic problems involved in any attempt to connect the science of psychology with religion. These concepts can be found in many places, for instance in the writings of philosophers of science, but they are complex and often hard to follow for those without a proper theological and philosophical ba- ground. Finally, authors who write on the topic come to the study of psychology and religion from a variety of academic and personal backgrounds. This makes for wonderful diversity in conversations, but it makes understanding and mastery of the material quite difficult.
At his death in 1987, Paul W. Pruyser of the Menninger Foundation was widely recognized as one of America's foremost authorities on the psychology of religion. His book A Dynamic Psychology of Religion set the stage for creative dialogue on the subject. In this volume, two leading practitioners in the field present a compilation of Pruyser's seminal articles, providing an overview of the major themes in Pruyser's thought. Newton Malony and Bernard Spilka evaluate Pruyser's viewpoint and suggest how his position continues to influence the psychology of religion.
"The primary aim of this book is to examine the ways in which aspects of religion and spirituality are linked to emotional attachment processes and close relationships. My approach is heavily influenced by John Bowlby's attachment theory and the enormous amount of research it has generated in developmental, social, and clinical psychology. A major aim of this book is to demonstrate the utility of approaching religion and spirituality from the perspective of a mainstream theory in developmental, social, and clinical psychology. This book will educate readers who are not yet familiar with attachment theory and the attachment-theoretical approach to religion and spirituality"--
What are the implications of a client’s image of God? Improve your confidence—and your practice skills—by enhancing your knowledge of how individuals are likely to perceive God, and of how those perceptions impact the way they function as human beings. Theologians have long speculated and theorized about how humans imagine God to be. This book merges theology with science, presenting empirical research focused on perceptions of God in a variety of populations living in community and mental health settings. Each chapter concludes with references that comprise an essential reading list, and the book is generously enhanced with tables that make data easy to access and understand. “Liberating Images of God” discusses the constriction and impoverishment of God images due to the traditional restrictions of God images to those that are male and personified. This chapter examines the potential for the client and counselor’s co-creation of images of God which embrace the feminine as well as the masculine, the nurturer as well as the warrior, and the natural world in all its dimensions as well as the human world, to liberate, enrich, sustain, and transform the client’s relationships with God and with him/herself. “Attachment, Well-Being, and Religious Participation Among People with Severe Mental Disorders” examines the relationship between attachment states of mind and religious participation among people diagnosed with severe mental illness. “Concepts of God and Therapeutic Alliance Among People with Severe Mental Disorders” explores the transferential aspects of God representation among severely mentally ill adults. It highlights research on the relationship between a patient’s image of God and that patient’s working relationship with his/her case manager, and discusses the implications for clinical practice of those findings. “The Subjective Experience of God” presents a theory about the psychological basis for the experience of God that argues that this experience is essentially a form of projection and as such is an internal event that does not exist independent of an individual’s psyche. This chapter draws a distinction between faith in a particular belief—namely, faith in the existence of a loving, omnipotent God—and an attitude of faith, which is the basis for experiences of transcendence. “Relationship of Gender Role Identity and Attitudes” presents the results of a study in which nearly 300 Catholic attendees at three university Catholic centers completed the Bern Sex Role Inventory, the Attitudes Toward Women Scale, and the Perceptions of God Checklist. This chapter looks at images of God as masculine or feminine, and at the connection for people between the way they perceive God and the way they relate towards men and women. “Reflections on a Study in a Mental Hospital,” brings you groundbreaking new research on perceptions of God in an inpatient population. This chapter examines the positive effects (as opposed to the negative effects previously portrayed by the psychological community) of religious belief and practice for residential care patients in a psychiatric hospital.
The book consists of three essays and is an extension of Freud’s work on psychoanalytic theory as a means of generating hypotheses about historical events. Freud hypothesizes that Moses was not Hebrew, but actually born into Ancient Egyptian nobility and was probably a follower of Akhenaten, an ancient Egyptian monotheist. Freud contradicts the biblical story of Moses with his own retelling of events, claiming that Moses only led his close followers into freedom during an unstable period in Egyptian history after Akhenaten (ca. 1350 BCE) and that they subsequently killed Moses in rebellion and later combined with another monotheistic tribe in Midian based on a volcanic God, Jahweh. Freud explains that years after the murder of Moses, the rebels regretted their action, thus forming the concept of the Messiah as a hope for the return of Moses as the Saviour of the Israelites. Freud said that the guilt from the murder of Moses is inherited through the generations; this guilt then drives the Jews to religion to make them feel better.
