SPIRITUALLY INTEGRATED PSYCHOTHERAPY UNDERSTANDING AND ADDRESSING THE SACRED. Kenneth Pargament, New York: Guilford, 2007. Pp. 384, Pb, $38.00. Kenneth Pargament begins this work by giving a brief rational for spiritually integrated psychotherapy. The rationale includes the importance of spirituality among many along with the desire to have this dimension included in the therapeutic relationship. Despite these preferences along with research linking healthy spirituality with greater health and a sense of well-being, however, many psychologists leave spirituality out of the conversation, whether due to feelings of uneasiness or lack of preparation from their schooling, which may cause them to be less than effective during treatment. This disconnect, Pargament argues, must be addressed. Part two begins by framing the spiritually integrated approach as one that can be used with a broad authence, including clients and therapists from "diverse religious and non-religious backgrounds" (p. 21). With this in mind Pargament defines spirituality as "the search for the sacred" (p. 32). This discussion is followed by a description of several sacred dimensions and qualities we, as humans, share (e.g., the search for significance, intimacy, etc.), ways individuals hold on to the sacred (e.g., prayer, ritual, relationships etc.), and how spiritual coping mechanisms may help in times of stress. While mainly outlining positive mechanisms Pargament clearly points out how spirituality can become misdirected for some people. This type of dis-integrated spirituality (e.g., lack of scope depth, inflexibility, misdirection etc.) can include the use of 'small gods' (gods limited in some way) and/or 'false gods' (idolatry), by clients, often with unpleasant end results. For those who make it through their spiritual struggles successfully, Pargament contends, a spiritual transformation (e.g., letting go, new purpose, centering of the sacred etc.) often takes place that leads to a well-integrated spirituality (e.g., openness to differences, willingness to engage in spiritual dialogue, sincere desire to share spiritual experiences). Part three, the largest section of the book, explores how to address the sacred as part of clinical practice. Pargament begins by clearly defining what spiritually integrated psychotherapy is: "an approach to treatment that acknowledges and addresses the spirituality of the client, the spirituality of the therapist, and the process of change" (p. 176); he also encourages timid practitioners not to be rejectionists of this aspect but rather gain knowledge, tolerance, and selfawareness which leads to greater authenticity regarding this topic. From here the author outlines various integration techniques, which can be used in a clinical context. Beginning with implicit assessment, (e.g., judicious self-disclosure, openness to discussions of spirituality etc.), the therapist desires to move the process to one where spirituality is expressed more expl
{"title":"Spiritually Integrated Psychotherapy: Understanding and Addressing The Sacred","authors":"J. Wagner","doi":"10.5860/choice.45-3493","DOIUrl":"https://doi.org/10.5860/choice.45-3493","url":null,"abstract":"SPIRITUALLY INTEGRATED PSYCHOTHERAPY UNDERSTANDING AND ADDRESSING THE SACRED. Kenneth Pargament, New York: Guilford, 2007. Pp. 384, Pb, $38.00. Kenneth Pargament begins this work by giving a brief rational for spiritually integrated psychotherapy. The rationale includes the importance of spirituality among many along with the desire to have this dimension included in the therapeutic relationship. Despite these preferences along with research linking healthy spirituality with greater health and a sense of well-being, however, many psychologists leave spirituality out of the conversation, whether due to feelings of uneasiness or lack of preparation from their schooling, which may cause them to be less than effective during treatment. This disconnect, Pargament argues, must be addressed. Part two begins by framing the spiritually integrated approach as one that can be used with a broad authence, including clients and therapists from \"diverse religious and non-religious backgrounds\" (p. 21). With this in mind Pargament defines spirituality as \"the search for the sacred\" (p. 32). This discussion is followed by a description of several sacred dimensions and qualities we, as humans, share (e.g., the search for significance, intimacy, etc.), ways individuals hold on to the sacred (e.g., prayer, ritual, relationships etc.), and how spiritual coping mechanisms may help in times of stress. While mainly outlining positive mechanisms Pargament clearly points out how spirituality can become misdirected for some people. This type of dis-integrated spirituality (e.g., lack of scope depth, inflexibility, misdirection etc.) can include the use of 'small gods' (gods limited in some way) and/or 'false gods' (idolatry), by clients, often with unpleasant end results. For those who make it through their spiritual struggles successfully, Pargament contends, a spiritual transformation (e.g., letting go, new purpose, centering of the sacred etc.) often takes place that leads to a well-integrated spirituality (e.g., openness to differences, willingness to engage in spiritual dialogue, sincere desire to share spiritual experiences). Part three, the largest section of the book, explores how to address the sacred as part of clinical practice. Pargament begins by clearly defining what spiritually integrated psychotherapy is: \"an approach to treatment that acknowledges and addresses the spirituality of the client, the spirituality of the therapist, and the process of change\" (p. 176); he also encourages timid practitioners not to be rejectionists of this aspect but rather gain knowledge, tolerance, and selfawareness which leads to greater authenticity regarding this topic. From here the author outlines various integration techniques, which can be used in a clinical context. Beginning with implicit assessment, (e.g., judicious self-disclosure, openness to discussions of spirituality etc.), the therapist desires to move the process to one where spirituality is expressed more expl","PeriodicalId":16908,"journal":{"name":"Journal of Psychology and Christianity","volume":"2017 1","pages":"373-375"},"PeriodicalIF":0.0,"publicationDate":"2009-12-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87827870","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
SACRED CAUSES: THE CLASH OF RELIGION AND POUnCS, FROM THE GREAT WAR TO THE WAR ON TERROR. Michael Burleigh. New York: Harper Collins, 2007. Pp. 557 + xviii. Hb. $27.95. Reviewed by Geoffrey W. Sutton (Evangel University/Springfield, MO). When it comes to religious and political behavior, war is not a mere metaphor. Burleigh traces the labyrinthine integration and disintegration of these two great dimensions of human behavior during the past century. He organized the work to reflect ten events that dominate epochs in chronological order, beginning with the Great War. He supplements his text with 10 pages of pictures, 26 pages of detailed notes, 22 pages of a select bibliography, and a 22-page index. The preface is important. Burleigh established his goal as writing "a coherent history of modern Europe primarily organised (sic) around issues of mind and spirit." (p. xi). Thus, by design, the reader will find this treatise has a Eurocentric focus. Less obvious until reading a few chapters, the primary analysis of religious behavior deals with the role of the Vatican and its adherents within the major states of continental Europe. Chapters one to four examine events from World War I through World War II. As the author noted in the preface, this is not just a rehearsal of known events but an insightful look at the dilemmas faced by the church. For example, when church leaders spoke out against Nazi abuses, the German regime subjected Christians to more abuse than before. In addition, Burleigh examined the speeches and printed propaganda to show how the major totalitarian power brokers (Lenin, Stalin, Mussolini, Hitler) presented their party/government ethos using religious concepts, rituals, and narratives. From flags, to ceremonies, to linguistic concepts, people were led into a pseudo-religious state-worship that competed temporally and spatially with church programs and holidays already crippled by economic limitations, violence, and unrelenting intimidation. Increasingly, in the expanded Soviet Union, the churches struggled against Communist laws and constraints during the Cold War. Some countries fared better than others did but the atheistic states gradually increased their control over the promulgation of religion to such an extent that parents in East Germany were required to obtain written permission to discuss religion with their children during the evening. Not surprisingly, the author attributes much of the eventual demise of Communism to the persistent role of the Vatican. The author focused on Britain when reviewing the 1960s cultural revolution and the loss of religious influence. He notes a few events in the Americas before returning to the revengeful ravages of religious war in Northern Ireland. …
{"title":"Sacred Causes: The Clash of Religion and Politics, from the Great War to the War on Terror","authors":"R. Bassett","doi":"10.5860/choice.45-2833","DOIUrl":"https://doi.org/10.5860/choice.45-2833","url":null,"abstract":"SACRED CAUSES: THE CLASH OF RELIGION AND POUnCS, FROM THE GREAT WAR TO THE WAR ON TERROR. Michael Burleigh. New York: Harper Collins, 2007. Pp. 557 + xviii. Hb. $27.95. Reviewed by Geoffrey W. Sutton (Evangel University/Springfield, MO). When it comes to religious and political behavior, war is not a mere metaphor. Burleigh traces the labyrinthine integration and disintegration of these two great dimensions of human behavior during the past century. He organized the work to reflect ten events that dominate epochs in chronological order, beginning with the Great War. He supplements his text with 10 pages of pictures, 26 pages of detailed notes, 22 pages of a select bibliography, and a 22-page index. The preface is important. Burleigh established his goal as writing \"a coherent history of modern Europe primarily organised (sic) around issues of mind and spirit.\" (p. xi). Thus, by design, the reader will find this treatise has a Eurocentric focus. Less obvious until reading a few chapters, the primary analysis of religious behavior deals with the role of the Vatican and its adherents within the major states of continental Europe. Chapters one to four examine events from World War I through World War II. As the author noted in the preface, this is not just a rehearsal of known events but an insightful look at the dilemmas faced by the church. For example, when church leaders spoke out against Nazi abuses, the German regime subjected Christians to more abuse than before. In addition, Burleigh examined the speeches and printed propaganda to show how the major totalitarian power brokers (Lenin, Stalin, Mussolini, Hitler) presented their party/government ethos using religious concepts, rituals, and narratives. From flags, to ceremonies, to linguistic concepts, people were led into a pseudo-religious state-worship that competed temporally and spatially with church programs and holidays already crippled by economic limitations, violence, and unrelenting intimidation. Increasingly, in the expanded Soviet Union, the churches struggled against Communist laws and constraints during the Cold War. Some countries fared better than others did but the atheistic states gradually increased their control over the promulgation of religion to such an extent that parents in East Germany were required to obtain written permission to discuss religion with their children during the evening. Not surprisingly, the author attributes much of the eventual demise of Communism to the persistent role of the Vatican. The author focused on Britain when reviewing the 1960s cultural revolution and the loss of religious influence. He notes a few events in the Americas before returning to the revengeful ravages of religious war in Northern Ireland. …","PeriodicalId":16908,"journal":{"name":"Journal of Psychology and Christianity","volume":"22 1","pages":"281"},"PeriodicalIF":0.0,"publicationDate":"2009-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86103973","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Some research has been done on Third Culture Kids (TCKs), those who grow up outside of their parent's culture and build relationships with the multiple cultures during their developmental years (Pollock & Van Reken, 2001). Steps have been taken to address the needs in preparing TCKs for college (Wyse, 1998), but some still face difficulties in adjustment (Cockburn, 2002). This study was designed to look for correlations between the pattern of transitions during childhood and the success in adjustment into college for Missionary Kids (MKs), a subgroup of TCKs. It is hypothesized that MKs who had more negative experiences in earlier transitions would find adjustment to college more difficult, those who have had less interaction with Western peers while growing up and less support when returning to the North America would have greater trouble in the process of transition, and those later in the education process would feel more adjusted than those having recently returned. "While the results supported the first hypothesis, the second two were only partially confirmed. The implications of these and additional findings are discussed. Over the past fifty years, the advent of improved transportation, increased means of international communication, and advanced technology has sparked a multiplication of global interaction (Hill, 2006). Along with such globalization, the number of expatriates raising their children overseas has grown dramatically (Cockburn, 2002). International schools began to emerge in the 1950s, now estimated to be between 1000 and 2000 in number (Hey ward, 2002). With such changes in society emerged a new population of those young people raised in a multi-cultural setting. They are referred to at times as "global nomads" (McCa ig, 1992), but more commonly as Third Culture Kids (TCKs), a term coined by John and Ruth Hill Useem (1976). Pollock and Van Reken (2001) provide the commonly accepted definition: A Third Culture Kid (TCK) is a person who has spent a significant part of his or her developmental years outside of the parents' culture. The TCK builds relationships to all of the cultures, while not having full ownership of any. Although elements from each culture are assimilated into the TCK's life experience, the sense of belonging is in relationship to others of similar background, (p. 19) Being raised in multiple cultures brings both benefits and challenges. TCKs are influenced by various cultures, both on a superficial level of language and traditions, and a deeper level of values and assumptions (Pollock & Van Reken, 2001). Pollock and Van Reken present four possible relationships someone has to a surrounding culture according to whether they look alike or different from those around them, and whether they think alike or differently from those around them. TCKs hold distinct relationships with multiple cultures, at times being more connected to the host culture than to the parents' culture. In some contexts what others expect o
一些关于第三文化儿童(tck)的研究已经完成，这些儿童在父母的文化之外长大，并在他们的发展阶段与多种文化建立关系(Pollock & Van Reken, 2001)。已经采取了一些措施来解决为上大学做准备的tck的需求(Wyse, 1998)，但是一些人仍然面临着调整的困难(Cockburn, 2002)。本研究旨在探讨传教士儿童(MKs)在孩童时期的转变模式与大学适应成功之间的相关性。假设在早期过渡中有更多负面经历的mk更难以适应大学，那些在成长过程中与西方同龄人互动较少，返回北美时支持较少的人在过渡过程中会遇到更大的麻烦，而那些在教育过程中较晚的人比最近返回的人更容易适应。虽然结果支持第一个假设，但后两个假设只得到部分证实。讨论了这些和其他发现的含义。在过去的50年里，交通运输的改善、国际交流手段的增加和先进技术的出现引发了全球互动的倍增(Hill, 2006)。随着这种全球化，在海外抚养孩子的外籍人士的数量急剧增长(Cockburn, 2002)。国际学校在20世纪50年代开始出现，现在估计在1000到2000之间(Hey ward, 2002)。随着社会的这种变化，出现了在多元文化环境中长大的新一代年轻人。他们有时被称为“全球游牧民”(McCa ig, 1992)，但更常见的是被称为第三文化儿童(tks)，这是约翰和露丝·希尔·尤西姆(1976)创造的一个术语。Pollock和Van Reken(2001)给出了一个普遍接受的定义:第三文化儿童(TCK)是指在父母的文化之外度过了他或她的发展岁月的重要部分的人。TCK建立了与所有文化的关系，但并不完全拥有任何文化。虽然来自每种文化的元素都被同化到TCK的生活经历中，但归属感是与具有相似背景的其他人的关系，(第19页)在多元文化中长大既带来好处，也带来挑战。tck受到各种文化的影响，既有表面上的语言和传统，也有更深层次的价值观和假设(Pollock & Van Reken, 2001)。Pollock和Van Reken提出了四种可能的人际关系，根据他们与周围人的长相相似或不同，以及他们与周围人的思维方式相似或不同。tck与多种文化有着不同的关系，有时与东道国文化的联系比与父母文化的联系更紧密。在某些情况下，其他人对tck体验的期望与现实相符，例如在陌生的土地上拥有不同的视角。但是，尽管他们已经完全适应了一种文化，但当他们因为外国的外表而被期望与众不同时，他们可能会感到沮丧和误解;他们也可能因为外表相似而面临与父母文化相同的不准确假设(Pollock & Van Reken, 2001)。这种文化的冲突和混合影响会给身份和归属感的发展带来问题和挑战(Fail, Thompson， & Walker, 2004;Pollock & Van Reken, 2001)。除了他们成长过程中的跨文化因素外，tck拥有一种流动的生活方式，无论他们自己的家庭搬家还是周围的其他外籍人士搬家，他们都发现变化是一种具有讽刺意味的常态(Schaetti和Ramsey, 1999b)。这样的生活方式会产生很多影响。Pollock和Van Reken(2001)描述了“无根”和“不安”(p. ...)
{"title":"Cultural Transitions during Childhood and Adjustment to College","authors":"E. Hervey","doi":"10.1037/e649172007-001","DOIUrl":"https://doi.org/10.1037/e649172007-001","url":null,"abstract":"Some research has been done on Third Culture Kids (TCKs), those who grow up outside of their parent's culture and build relationships with the multiple cultures during their developmental years (Pollock & Van Reken, 2001). Steps have been taken to address the needs in preparing TCKs for college (Wyse, 1998), but some still face difficulties in adjustment (Cockburn, 2002). This study was designed to look for correlations between the pattern of transitions during childhood and the success in adjustment into college for Missionary Kids (MKs), a subgroup of TCKs. It is hypothesized that MKs who had more negative experiences in earlier transitions would find adjustment to college more difficult, those who have had less interaction with Western peers while growing up and less support when returning to the North America would have greater trouble in the process of transition, and those later in the education process would feel more adjusted than those having recently returned. \"While the results supported the first hypothesis, the second two were only partially confirmed. The implications of these and additional findings are discussed. Over the past fifty years, the advent of improved transportation, increased means of international communication, and advanced technology has sparked a multiplication of global interaction (Hill, 2006). Along with such globalization, the number of expatriates raising their children overseas has grown dramatically (Cockburn, 2002). International schools began to emerge in the 1950s, now estimated to be between 1000 and 2000 in number (Hey ward, 2002). With such changes in society emerged a new population of those young people raised in a multi-cultural setting. They are referred to at times as \"global nomads\" (McCa ig, 1992), but more commonly as Third Culture Kids (TCKs), a term coined by John and Ruth Hill Useem (1976). Pollock and Van Reken (2001) provide the commonly accepted definition: A Third Culture Kid (TCK) is a person who has spent a significant part of his or her developmental years outside of the parents' culture. The TCK builds relationships to all of the cultures, while not having full ownership of any. Although elements from each culture are assimilated into the TCK's life experience, the sense of belonging is in relationship to others of similar background, (p. 19) Being raised in multiple cultures brings both benefits and challenges. TCKs are influenced by various cultures, both on a superficial level of language and traditions, and a deeper level of values and assumptions (Pollock & Van Reken, 2001). Pollock and Van Reken present four possible relationships someone has to a surrounding culture according to whether they look alike or different from those around them, and whether they think alike or differently from those around them. TCKs hold distinct relationships with multiple cultures, at times being more connected to the host culture than to the parents' culture. In some contexts what others expect o","PeriodicalId":16908,"journal":{"name":"Journal of Psychology and Christianity","volume":"38 1","pages":"3"},"PeriodicalIF":0.0,"publicationDate":"2009-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83486358","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
STUMBLING ON HAPPINESS. Daniel Gilbert, 2007. NY: Vintage Books. Pp. 311. Reviewed by Geoffrey W. Sutton (Evangel University/Springfield, MO). Harvard psychology professor, Daniel Gilbert, will make you laugh as he weaves witticisms and humorous anecdotes into a stimulating account of scientific research on happiness. Essentially, Gilbert argues in chapter one, that we spend much of our time planning and executing unsuccessful strategies to attain an elusive state of happiness. In sex sections, readers learn why such a quest often proves beyond our grasp. In part one, Gilbert provides a brief overview of the philosophical foundations for the problem of subjective appraisals of happiness. Eventually, he leads the reader to an operational definition by illustrating how common human experiences can lead to shared feelings of happiness. However, he illustrates how the elusive and subjective aspect of happiness can lead to self-deception by demonstrating how the human brain misperceives visual phenomena and similarly misperceives the imagined happiness value of a future event. Next (part two), Gilbert builds on the results of cognitive science to show how people mistakenly recall their previously recorded feelings and struggle to make affective comparisons between experiences. He concludes the section with an appropriately humble appreciation of the problems in measuring happiness. Nevertheless, he urges us to forge ahead with the indexes we have because of the dominant role feelings play in our lives. Caveats aside, Gilbert has set the foundation for the next three parts that address the attitudes of realism, presentism, and rationalization to an understanding of happiness. Realism is the focus for part three. Gilbert argues from research data that imagination provides the illusion of foresight and a sense of realism that is in fact unreal because we routinely fail to realize how many event-related details are filled in by our brains. He summarizes memory research to demonstrate how the brain forms imprecise memories of past events in such a subtle manner that people do not realize the inaccuracies. Thus, he expertly explains how our perceptual processes not only miss important details but also fill in nonexistent information based on previous experience and environmental cues. He also reviews the important dynamics of memory reconstruction especially as related to the accuracy of memories. Although many of these studies will be familiar to undergraduate psychology students, Gilbert shows how these findings are relevant to an accurate appraisal of experiences that we may or may not construe as a basis for happy feelings. In part four, readers learn about the problems people have in accurately predicting their future feelings, which are largely based on the present (hence the name Presentism for this section). Beginning with illustrations of failed predictions and humorous past images of what the future (now past) would be like, Gilbert guides readers
{"title":"Stumbling on Happiness","authors":"Geoffrey W. Sutton","doi":"10.5860/choice.44-6522","DOIUrl":"https://doi.org/10.5860/choice.44-6522","url":null,"abstract":"STUMBLING ON HAPPINESS. Daniel Gilbert, 2007. NY: Vintage Books. Pp. 311. Reviewed by Geoffrey W. Sutton (Evangel University/Springfield, MO). Harvard psychology professor, Daniel Gilbert, will make you laugh as he weaves witticisms and humorous anecdotes into a stimulating account of scientific research on happiness. Essentially, Gilbert argues in chapter one, that we spend much of our time planning and executing unsuccessful strategies to attain an elusive state of happiness. In sex sections, readers learn why such a quest often proves beyond our grasp. In part one, Gilbert provides a brief overview of the philosophical foundations for the problem of subjective appraisals of happiness. Eventually, he leads the reader to an operational definition by illustrating how common human experiences can lead to shared feelings of happiness. However, he illustrates how the elusive and subjective aspect of happiness can lead to self-deception by demonstrating how the human brain misperceives visual phenomena and similarly misperceives the imagined happiness value of a future event. Next (part two), Gilbert builds on the results of cognitive science to show how people mistakenly recall their previously recorded feelings and struggle to make affective comparisons between experiences. He concludes the section with an appropriately humble appreciation of the problems in measuring happiness. Nevertheless, he urges us to forge ahead with the indexes we have because of the dominant role feelings play in our lives. Caveats aside, Gilbert has set the foundation for the next three parts that address the attitudes of realism, presentism, and rationalization to an understanding of happiness. Realism is the focus for part three. Gilbert argues from research data that imagination provides the illusion of foresight and a sense of realism that is in fact unreal because we routinely fail to realize how many event-related details are filled in by our brains. He summarizes memory research to demonstrate how the brain forms imprecise memories of past events in such a subtle manner that people do not realize the inaccuracies. Thus, he expertly explains how our perceptual processes not only miss important details but also fill in nonexistent information based on previous experience and environmental cues. He also reviews the important dynamics of memory reconstruction especially as related to the accuracy of memories. Although many of these studies will be familiar to undergraduate psychology students, Gilbert shows how these findings are relevant to an accurate appraisal of experiences that we may or may not construe as a basis for happy feelings. In part four, readers learn about the problems people have in accurately predicting their future feelings, which are largely based on the present (hence the name Presentism for this section). Beginning with illustrations of failed predictions and humorous past images of what the future (now past) would be like, Gilbert guides readers","PeriodicalId":16908,"journal":{"name":"Journal of Psychology and Christianity","volume":"54 1","pages":"85"},"PeriodicalIF":0.0,"publicationDate":"2008-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91223278","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
GOD IS NOT GREAT: HOW RELIGION POISONS EVERYTHING. Christopher Hitchens. 2007. Twelve: NY. Pp. 307. Reviewed by Geoffrey W. Sutton (Evangel University/Springfield, MO). Hitchens begins his pungent polemic against religion by explaining how he came to question religious teaching as a child (chapter 1). Following an experience we might label deconversion, associated with a teacher's simplistic description of reality covered with a simple religious gloss, Hitchens reflects upon perceived oddities in scripture and child-abus ing clergy. Next, Hitchens adumbrates his thesis as: four irreducible objections to religious faith: that it wholly misrepresents the origins of man and the cosmos, that because of this original error it manages to combine the maximum of servility with the maximum of solipsism, that it is both the result and the cause of dangerous sexual repression, and that is ultimately grounded on with-thinking. (p. 4) A recurrent motif is an appeal to Ockham's razor as a device to strip the unnecessary explanations of faith from a rational worldview. Hitchens covers the gamut of common objections to religious faith in the five chapters that follow the introduction. These deal with the violence and mayhem visited upon one religious group by another in the name of their particular faith (chapter 2). He inserts an odd essay on the religious denigration of pigs (chapter 3), attacks faith for a history of antihealth policies (chapter 4), and challenges metaphysical claims (chapter 5) along with arguments about intelligent design (chapter 6). A close reading of the antihealth policies of various faiths can be a useful challenge for those concerned with medical ethics, and concerns for psychological well-being, which are not addressed by the author. What seems to be the center point of his book is a trinity of chapters assailing the tenets of Judaism (chapter 7), Christianity (chapter 8), and Islam (chapter 9). Religious scholars know these arguments but the review serves to summarize (or perhaps, bowdlerize) the salient antireligious sentiments that might appeal to a middlebrow audience. Next, we encounter five essays (chapters 10-10) on related matters interrupted by an attack on the failures of Asian faiths (chapter 14). Among other things, Hitchens minimizes miracles, harrumphs on hell, and opines on the onerous doctrines of religion (primarily Christianity). Hitchens concludes with three chapters that offer the reader hope for a better worldview. He responds to anticipated attacks against secularism (chapter 17), supports The Resistance of the Rational (chapter 18), and concludes with a call for a New Enlightenment (chapter 19). The references are a bit too sparse to substantiate many of his attacks. It is evident that he has relied more on appeals to authority, persuasive rhetoric, and logical argument based on selective secular assumptions about reality to support his various positions, rather than address more substantive matters such as tex
{"title":"God Is Not Great: How Religion Poisons Everything","authors":"Geoffrey W. Sutton","doi":"10.5860/choice.45-4316","DOIUrl":"https://doi.org/10.5860/choice.45-4316","url":null,"abstract":"GOD IS NOT GREAT: HOW RELIGION POISONS EVERYTHING. Christopher Hitchens. 2007. Twelve: NY. Pp. 307. Reviewed by Geoffrey W. Sutton (Evangel University/Springfield, MO). Hitchens begins his pungent polemic against religion by explaining how he came to question religious teaching as a child (chapter 1). Following an experience we might label deconversion, associated with a teacher's simplistic description of reality covered with a simple religious gloss, Hitchens reflects upon perceived oddities in scripture and child-abus ing clergy. Next, Hitchens adumbrates his thesis as: four irreducible objections to religious faith: that it wholly misrepresents the origins of man and the cosmos, that because of this original error it manages to combine the maximum of servility with the maximum of solipsism, that it is both the result and the cause of dangerous sexual repression, and that is ultimately grounded on with-thinking. (p. 4) A recurrent motif is an appeal to Ockham's razor as a device to strip the unnecessary explanations of faith from a rational worldview. Hitchens covers the gamut of common objections to religious faith in the five chapters that follow the introduction. These deal with the violence and mayhem visited upon one religious group by another in the name of their particular faith (chapter 2). He inserts an odd essay on the religious denigration of pigs (chapter 3), attacks faith for a history of antihealth policies (chapter 4), and challenges metaphysical claims (chapter 5) along with arguments about intelligent design (chapter 6). A close reading of the antihealth policies of various faiths can be a useful challenge for those concerned with medical ethics, and concerns for psychological well-being, which are not addressed by the author. What seems to be the center point of his book is a trinity of chapters assailing the tenets of Judaism (chapter 7), Christianity (chapter 8), and Islam (chapter 9). Religious scholars know these arguments but the review serves to summarize (or perhaps, bowdlerize) the salient antireligious sentiments that might appeal to a middlebrow audience. Next, we encounter five essays (chapters 10-10) on related matters interrupted by an attack on the failures of Asian faiths (chapter 14). Among other things, Hitchens minimizes miracles, harrumphs on hell, and opines on the onerous doctrines of religion (primarily Christianity). Hitchens concludes with three chapters that offer the reader hope for a better worldview. He responds to anticipated attacks against secularism (chapter 17), supports The Resistance of the Rational (chapter 18), and concludes with a call for a New Enlightenment (chapter 19). The references are a bit too sparse to substantiate many of his attacks. It is evident that he has relied more on appeals to authority, persuasive rhetoric, and logical argument based on selective secular assumptions about reality to support his various positions, rather than address more substantive matters such as tex","PeriodicalId":16908,"journal":{"name":"Journal of Psychology and Christianity","volume":"100 1","pages":"372"},"PeriodicalIF":0.0,"publicationDate":"2007-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78064058","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"One Nation under Therapy: How the Helping Culture Is Eroding Self-Reliance","authors":"Geoffrey W. Sutton","doi":"10.5860/choice.43-3711","DOIUrl":"https://doi.org/10.5860/choice.43-3711","url":null,"abstract":"","PeriodicalId":16908,"journal":{"name":"Journal of Psychology and Christianity","volume":"2 1","pages":"276"},"PeriodicalIF":0.0,"publicationDate":"2007-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83700439","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Understanding Depression in Women: Applying Empirical Research to Practice and Policy","authors":"V. Holeman","doi":"10.5860/choice.44-5929","DOIUrl":"https://doi.org/10.5860/choice.44-5929","url":null,"abstract":"","PeriodicalId":16908,"journal":{"name":"Journal of Psychology and Christianity","volume":"33 6 1","pages":"183"},"PeriodicalIF":0.0,"publicationDate":"2007-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81172748","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
HANDBOOK OF THE PSYCHOLOGY OF RELIGION AND SPIRITUALITY, Raymond F. Paloutzian and Crystal L. Park (Eds.). NY: The Guilford Press, 2005. Pp. 590 + xvii. Cloth, npi. Reviewed by J. Harold Ellens. Dr. Paloutzian is Professor of Experimental and Social Psychology at Westmont College, past president of Division 30 of the APA, and author of Invitation to the Psychology of Religion. He edits The International Journal for the Psychology of Religion. His colleague, Dr. Park, is Associate Professor of Psychology at the University of Connecticut. Like Paloutzian, she has been the president of Division 36 and is Associate Editor of Psychology and Health, as well as an editorial board member for the Journal of Clinical and Consulting Psychology and The International Journal for the Psychology of Religion. Such credentials suggest that we may expect a watershed volume in this new handbook. Our expectations are fully rewarded. This is a tour de force of scientific scholarship, skillful organization, and precise editing. The Handbook of the Psychology of Religion and Spirituality will be the definitive work on the subject for at least the next century. The editors have brought together substantive essays by 45 notable scholars, including such stellar figures as Roy F. Baumeister of Florida State, Jacob A. Beizen of the University of Amsterdam, Peter C. Hill of Rosemead, Ralph W. Hood, Jr. of the University of Tennessee, the late Bruce Hunsberger of Wilfred Laurier, Annette Mahoney of Bowling Green, Susan H. McFadden of Wisconsin (Oshkosh), Bernard Spilke of Denver (Emeritus), and Carl F. Thoresen of Stanford (Emeritus). They have organized these essays into thirty chapters in the following five sections: Foundations of the Psychology of Religion, Religion Through the Developmental Lens, Religion and Basic Psychology Subdisciplines, The Construction and Expression of Religion, and Psychology of Religion and Applied Areas. Part I has six chapters on Integrative Themes, Spirituality, Measurement, Research Methods, Psychodynamic Psychologies, and Evolutionary Psychology. Part II offers three chapters on religious and spiritual development through the life cycle from childhood to old age, and a fourth on marriage and parenting. The five chapters of the third part discuss neuropsychology and religious experience, cognitive psychologies, emotions and religion, the role of personality, and how religion, attitudes, and social behavior interrelate. The eighth chapter of Part IV focuses specifically on meaning issues, spiritual experiences, conversion and transformation, mysticism, ritual and prayer, Fundamentalism and authoritarianism, forgiveness, and morality and self control (values, virtues, and vices). Part V has seven chapters on spirituality and health, psychopathology, coping, clinical and counseling psychology, advocacy of science, violence and terrorism, and a futurist view of the integration of psychology and religion. David Meyers of Hope College, nationally
宗教和灵性的心理学手册，雷蒙德F.帕卢茨安和水晶L.公园(编辑)。纽约:吉尔福德出版社，2005年。第590页和第17页。布,npi。J. Harold Ellens评论。Paloutzian博士是韦斯特蒙特学院实验与社会心理学教授，美国心理学协会30分部前任主席，《宗教心理学邀请》一书的作者。他是《国际宗教心理学杂志》的编辑。他的同事Park博士是康涅狄格大学的心理学副教授。和Paloutzian一样，她是36分部的主席，也是《心理学与健康》杂志的副主编，也是《临床与咨询心理学杂志》和《国际宗教心理学杂志》的编委会成员。这样的凭据表明，我们可以期待在这本新手册中有一个分水岭。我们的期望得到了充分的回报。这是一部集科学学识、熟练的组织和精确的编辑于一身的杰作。《宗教与灵性心理学手册》将至少在下个世纪成为这一主题的权威著作。编辑们汇集了45位著名学者的大量论文，其中包括佛罗里达州的罗伊·f·鲍迈斯特、阿姆斯特丹大学的雅各布·a·贝森、罗斯米德的彼得·c·希尔、田纳西大学的拉尔夫·w·胡德、威尔弗雷德·劳里埃的已故布鲁斯·亨斯伯格、鲍林格林的安妮特·马奥尼、威斯康星州的苏珊·h·麦克法登(奥什科什)、丹佛的伯纳德·斯皮尔克(名誉退休)和斯坦福大学的卡尔·f·托里森(名誉退休)等明星人物。他们将这些文章分为以下5个部分，共30章:宗教心理学的基础、发展视角下的宗教、宗教与基本心理学子学科、宗教的建构与表达、宗教心理学与应用领域。第一部分有六个章节关于综合主题，灵性，测量，研究方法，心理动力心理学和进化心理学。第二部分提供了三章关于从童年到老年整个生命周期的宗教和精神发展，第四章关于婚姻和养育子女。第三部分共分五章，讨论了神经心理学与宗教体验、认知心理学、情感与宗教、人格的作用以及宗教、态度和社会行为之间的相互关系。第四部分的第八章特别关注意义问题，精神体验，转换和转变，神秘主义，仪式和祈祷，原教旨主义和威权主义，宽恕，道德和自我控制(价值观，美德和恶习)。第五部分有七个章节，分别是精神和健康、精神病理学、应对、临床和咨询心理学、倡导科学、暴力和恐怖主义，以及心理学和宗教融合的未来主义观点。霍普学院(Hope College)的戴维·迈耶斯(David Meyers)以其在基督教社会心理学方面的研究而闻名全国，并以其实证研究而闻名。他观察到，帕鲁茨安和帕克在这本全面的书中汇集了对新兴的宗教心理科学的最新评述。从各个角度，顶尖的研究者探索宗教的根源和果实。对于心理学和宗教研究的学生和学者来说，这是一个绝对必要的资源。以前出版的许多关于宗教心理学的著作都是以临床为导向的，但从章节主题的列表中可以看出，这一卷论述了与心理学的经验和哲学科学以及精神体验数据的现象学和启发式世界有关的所有相关学科和问题。Paloutzian表示，他对这一特定研究领域的兴趣背后的驱动力是想通过心理学的视角来了解现实世界，尤其是现实生活中可能比其他方面更重要的方面，即人类的宗教经历、实践、期望和行为。…
{"title":"Handbook of the Psychology of Religion and Spirituality","authors":"J. Ellens","doi":"10.5860/choice.43-5845","DOIUrl":"https://doi.org/10.5860/choice.43-5845","url":null,"abstract":"HANDBOOK OF THE PSYCHOLOGY OF RELIGION AND SPIRITUALITY, Raymond F. Paloutzian and Crystal L. Park (Eds.). NY: The Guilford Press, 2005. Pp. 590 + xvii. Cloth, npi. Reviewed by J. Harold Ellens. Dr. Paloutzian is Professor of Experimental and Social Psychology at Westmont College, past president of Division 30 of the APA, and author of Invitation to the Psychology of Religion. He edits The International Journal for the Psychology of Religion. His colleague, Dr. Park, is Associate Professor of Psychology at the University of Connecticut. Like Paloutzian, she has been the president of Division 36 and is Associate Editor of Psychology and Health, as well as an editorial board member for the Journal of Clinical and Consulting Psychology and The International Journal for the Psychology of Religion. Such credentials suggest that we may expect a watershed volume in this new handbook. Our expectations are fully rewarded. This is a tour de force of scientific scholarship, skillful organization, and precise editing. The Handbook of the Psychology of Religion and Spirituality will be the definitive work on the subject for at least the next century. The editors have brought together substantive essays by 45 notable scholars, including such stellar figures as Roy F. Baumeister of Florida State, Jacob A. Beizen of the University of Amsterdam, Peter C. Hill of Rosemead, Ralph W. Hood, Jr. of the University of Tennessee, the late Bruce Hunsberger of Wilfred Laurier, Annette Mahoney of Bowling Green, Susan H. McFadden of Wisconsin (Oshkosh), Bernard Spilke of Denver (Emeritus), and Carl F. Thoresen of Stanford (Emeritus). They have organized these essays into thirty chapters in the following five sections: Foundations of the Psychology of Religion, Religion Through the Developmental Lens, Religion and Basic Psychology Subdisciplines, The Construction and Expression of Religion, and Psychology of Religion and Applied Areas. Part I has six chapters on Integrative Themes, Spirituality, Measurement, Research Methods, Psychodynamic Psychologies, and Evolutionary Psychology. Part II offers three chapters on religious and spiritual development through the life cycle from childhood to old age, and a fourth on marriage and parenting. The five chapters of the third part discuss neuropsychology and religious experience, cognitive psychologies, emotions and religion, the role of personality, and how religion, attitudes, and social behavior interrelate. The eighth chapter of Part IV focuses specifically on meaning issues, spiritual experiences, conversion and transformation, mysticism, ritual and prayer, Fundamentalism and authoritarianism, forgiveness, and morality and self control (values, virtues, and vices). Part V has seven chapters on spirituality and health, psychopathology, coping, clinical and counseling psychology, advocacy of science, violence and terrorism, and a futurist view of the integration of psychology and religion. David Meyers of Hope College, nationally ","PeriodicalId":16908,"journal":{"name":"Journal of Psychology and Christianity","volume":"20 1","pages":"176"},"PeriodicalIF":0.0,"publicationDate":"2007-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77736969","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Sex in the Bible: A New Consideration","authors":"R. Bassett","doi":"10.5860/choice.44-0880","DOIUrl":"https://doi.org/10.5860/choice.44-0880","url":null,"abstract":"","PeriodicalId":16908,"journal":{"name":"Journal of Psychology and Christianity","volume":"39 4","pages":"88"},"PeriodicalIF":0.0,"publicationDate":"2007-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91507244","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2006-12-01DOI: 10.1111/j.1467-9205.2006.00289.x
R. Bassett
THE PROBLEM OF EVIL AND THE PROBLEM OF GOD. D. Z. Phillips (2005). Minneapolis, MN: Fortress. Pp. 280 + xxiii, Pb, $25.00. Reviewed by J. Harold Ellens. A few watershed volumes have been written by Christian scholars during the last three decades about the perplexities of human suffering. Notable among them are Nicholas Wolterstorffs autobiographical Lament for a Son (1987), Lewis Smedes' How Can it Be Alright When Everything is All Wrong? (1988), and Philip Yancey's Where is God When It Hurts: A Comforting, Healing Guide for Coping with Hard Times (1990). In that line of inquiry we now have Phillips' work of three parts and 11 chapters. Wolterstoff's book was of enormous help to suffering persons from the outset, and remains so nearly two decades later because it is an existential personal report on what it is to suffer unspeakable loss and get through Christianly. He is not afraid to say aloud that much of the traditional dogma about God's sustaining mechanisms are not real or true, but he leads us to the center and to the essence of the experience of loss and of spiritual resilience. Smedes' piece was a somewhat less satisfying effort to combine psychological observations with theological framework. The result was a nice but not necessary book. Like much of his published work, it was not quite compelling. Yancey's book got a great deal of play, largely, I think, because so much of his work has been enormously appealing to the general public, particularly his, What's So Amazing About Grace. His book on suffering is a folksy how-to book about suffering, with both the few strengths and the numerous weaknesses of all how-to books. It ended up being a kind of analytic narrative, viewing grief and loss from afar. Phillips' new book incites the feeling that one is located somewhere in the scholastic discourse of the Middle Ages, approximately half way between Peter Lombard and Thomas Aquinas. It is a book of philosophy grappling with the speculations of theology. Its character and mode is suggested by the abstruse abstraction of Simone Weil quoted on the fly leaf, setting the tone for the book. "We have to be careful about the level on which we place the infinite. If we put it on the level which is only suitable for the finite it does not much matter what name we give it." Phillips holds the Danforth Chair in Philosophy of Religion at Claremont Graduate University and is Professor of Philosophy Emeritus at the University of Wales, Swansea. His previous recent books are Religion and Friendly Fire (2004), Recovering Religious Concepts (2000), and Religion and the Hermeneutics of Contemplation (2001). …
邪恶的问题和上帝的问题。d.z.菲利普斯(2005)。明尼阿波利斯，明尼苏达州:堡垒。Pp. 280 + xxiii, Pb， $25.00。J. Harold Ellens评论。在过去的三十年里，基督教学者写了一些关于人类苦难的困惑的分水岭卷。其中著名的有尼古拉斯·沃特斯托夫的自传《儿子的悲歌》(1987)，刘易斯·斯米德斯的《当一切都是错的，它怎么能好起来?》(1988)，以及菲利普·扬西的《受伤时上帝在哪里:应对困难时期的安慰和治疗指南》(1990)。在这条研究路线中，我们现在有菲利普斯的三部分和11章的工作。Wolterstoff的书从一开始就对受苦的人提供了巨大的帮助，并且在近二十年后仍然如此，因为它是一份存在主义的个人报告，讲述了遭受无法形容的损失并度过难关的感觉。他不怕大声说，很多关于上帝维持机制的传统教条是不真实的，但他把我们带到了失去和精神恢复经验的中心和本质。斯米德斯的作品在将心理学观察与神学框架结合起来方面做得不那么令人满意。结果是一本不错但没有必要的书。就像他发表的许多作品一样，这本书并不十分引人注目。扬西的书受到了广泛的关注，我认为，很大程度上是因为他的很多作品都非常吸引大众，尤其是他的《格蕾丝有什么了不起》。他关于苦难的书是一本通俗易懂的关于苦难的指南书，既有所有指南书的少数优点，也有许多缺点。它最终成为一种分析性叙事，从远处观察悲伤和失去。菲利普斯的新书激起了一种感觉，即人们处于中世纪学术话语的某个地方，大约介于彼得·伦巴第和托马斯·阿奎那之间。这是一本与神学思辨斗争的哲学著作。它的性格和模式是通过引用西蒙娜·韦尔在飞叶上的深奥抽象来暗示的，为这本书奠定了基调。“我们必须小心我们放置无限的水平。如果我们把它放在只适用于有限事物的水平上那么我们给它取什么名字都无所谓了"菲利普斯是克莱蒙特研究生大学宗教哲学的丹福斯教授，也是斯旺西威尔士大学的名誉哲学教授。他最近的著作有《宗教与友军之火》(2004)、《恢复宗教概念》(2000)和《宗教与沉思的解释学》(2001)。…
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