The College of Pastoral Supervision & Psychotherapy is a theologically based covenant community, dedicated to "recovery of the soul" and promoting competency in the clinical pastoral field.
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CPSP has maintained a tradition of consensus decision-making since its beginning. In decisions at Council we do not vote.
The act of voting is divisive. The object of voting is for proponents of a proposal to defeat opponents. The spirit of a vote is to declare a victor, much like a political election. Voting means acting on a 51-49 vote decision.
Voting prefers not to hear from everyone, especially the nay-sayers. Sometimes the majority decide to cut off debate. It seeks only concurrence, to make sure the negative votes are in the minority.
Even an 80-20 division can be divisive in a community, especially if those who carry the vote want above all else to carry the day. How often have we sat in meetings where the chair calls out, “All opposed, say ‘no’.” We do not support the decision, but neither do we want to appear the single nay-sayer. So we remain silent, our objections drowned out by the majority.
Consensus decision-making proposes to hear the objections as fully as possible. It seeks to hear every negative opinion. It seeks to bring the whole community to support any proposal that is implemented.
In consensus decision-making, all voices are not equal. A strong or passionate “no” might carry more weight than an uninvested, “It’s ok with me.” More experience voices arguably should have more weight than the voices of novices.
Consensus does not require unanimity. It is not a blackballing approach in which one negative vote has the power to thwart a proposed action. Sometimes a dissident minority must finally be left behind in a decision. A dissident minority cannot hold a community hostage to its will.
Sometimes the community may decide that it does not have a consensus even though it has a slim majority. Or, it may decide that it has enough of a consensus to proceed with a decision in spite of strong negative opinions by a minority.
Consensus decision making is neither an air-tight process, nor a guarantee of success. It is the best known approach for hearing out the most difficult things to hear, contrary opinions.
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Raymond Lawrence is the General Secretary of the College of Pastoral Supervision and Psychotherapy.
Posted by Perry Miller, Editor at 11:44 AM
PREFACE
The 8th Asia Pacific Congress on Pastoral Care and Counseling , held 7-11 August in Hong Kong, had a specific theme and a lofty objective: "Spiritual Formation of the Human Heart" – Tested Models of Caring and Counseling." Thus the following manuscript by the Rev. Dr. Joseph George, of Bangalore, India, tries to address both issues – personality formation and a tested model – at the same time, which is not an easy task. While many will enjoy his clear outline of how we got to Winnicottian "object relations theory" -- which handles religious rituals quite well – we might as well telegraph Dr. George's conclusion:
"The use of religious rituals in pastoral psychotherapy sessions helps the counsellees:
* to recollect their past experience
* to narrate their present experience
* to re-narrate their sense of self
* to understand the nature of their relationships
* to identify areas of conflict
* to motivate change in behavior
* to experience a sense of hope
* to promote conscious self-reflection
* to create a space to contain anxiety
* to resolve any intrapersonal and interpersonal issues
* to gain new direction psychologically and theologically
* to reflect a realistic self-image"
One more point: Anton Theophilus Boisen and Helen Flanders Dunbar were both intrigued by the use of religious rituals and symbolism as a means of meeting suffering persons "where they were". Indeed, there must be a reason why "Amazing Grace" has been called "one of the most recognized songs on the planet". Apparently it connects with people. This "connecting" could bear further study. -Robert Powell, MD, PhD
Religious and Spiritual Impact in Psychic Process:
Implications for Pastoral Psychotherapy
BY Joseph George*
Personality formation is a complex process that involves the utilization of a wide variety of forces and motivations at various stages in life, especially during the formative years. These forces and motivations not only refer to the intra-psychic domain (like the Freudian instincts) but also to the relational matrix and the socio-cultural environment. All these factors are to be considered in order to understand personality development, relational patterns, and behaviors.
The wholistic sense of a person characterizes a state of satisfaction or contentment which one can describe as ‘fulfilling.’ This sense of fulfillment is facilitated by positive personal experiences, relational influences, and environmental factors. The environmental relational context refers to the impact of socio-cultural institutions, family dynamics, historical traditions, and religious ideals and practices that directly or indirectly influence the process of psychic development. One of the Indian psychoanalysts, Sudhir Kakar, while dealing with personality development in India remarks that psychological themes and personal identity in India should consider the “interplay between universal process of human development and the Indian cultural milieu.” 1 The influences of the cultural milieu include not only the socio-political and relational realms but also religious convictions, faith traditions, and rituals and practices.
Religious and spiritual experiences contribute to this sense of fulfillment or non-fulfillment. Yet, there has been strong contention that religion and religious resources are not to be used in pastoral counselling/psychotherapy sessions. In professional pastoral counselling even the request for a prayer is taken in an analytical framework without regarding the counsellees’ religious orientation, inner motivations and longings. This trend is the result of a number of factors: First, the Freudian psychoanalysis considers anything religious as infantile, childish, illusional, non-scientific, and pathological. In my opinion, the Freudian influence is still pervasive among the therapists both pastoral and non-pastoral. Second, there is a growing tendency among pastoral counsellors to identify with the ‘secular’ profession that provides them a professional identity. This may include professional acceptance of their practice, licensure, and payment through insurance bodies for their services. Religious experiences and faith dimensions in therapy is subjected to critical analysis to identify pathological traits in a religious person. Hence, religion and religious experiences of the counsellees are not adequately respected and affirmed. This trend, I believe, is basically against the total personality of the counsellee and his/her experiences. Jerome Frank and Julia Frank, both psychoanalytic theorists, while discussing the common features of religio-magical healing and contemporary forms of therapeutic healing, stress the importance of the assumptive world of the client, harmony in the healing context, and the emotional climate in which the experience of healing and integration takes place. 2 Religious experience is an essential aspect of this assumptive world that has the capacity to create an emotional climate facilitating health and healing.
The real and symbolic experiences and expectations continually arouse inner motivation, shape relational patterns and form the personal traits. The symbolic include the domain of religious experiences. However, these are areas often disregarded in professional pastoral care and counselling. The religious resources and spiritual insights help persons, groups, and communities to experience a higher level of integration and wholistic health. Drawing insights from depth psychologies and my clinical experience both in India and abroad, I want to state that religious experience and spiritual formation are intrinsically connected with wholistic human development.
Elucidating the Issue
In the western developed models of therapies, including pastoral counselling, the role of religion in personality formation and behavioral pattern is de-valued. Religion is listened and discussed analytically in order to find traits of psychopathology. (The same way Sigmund Freud analyzed religion). This was something surprising for me, an Indian, because in most of the Indian experiences religious / spiritual domains have a larger impact on personal and collective experience. Most of my counsellees in India, whether Christian, Hindu, or Muslim, bring religious materials for discussion. Their faith, convictions, religious practices and ideals are always present in the counselling room. My learning experience and psychotherapeutic practice in the West has exposed me to the dilemma of giving due attention to the faith experiences and religious practices of the counsellees. Hence, I am inclined to view the symbolic but real role of religion as different from the analytic mode, though I do not shy away from analyzing religion, religious practices, and faith orientations. This has led me to formulate a number of questions with regard to the identity of pastoral counselling profession.
Do faith and religious experiences play any role in personality development? What is the role of religion in psychotherapy? Does religion play any vital role in pastoral psychotherapy? How does the faith experience of the counsellees integrated into process of therapy? Does the presence of religion in a person or group point to psychopathological trends? Does the absence of religion in a person or group make him or her more scientific? Can one be spiritual without religion and rituals? Obviously, no attempt is made in this paper to answer all these questions but to propose a direction that needs further study and research.
There is a growing awareness among the caring professionals, including psychotherapists, that religious motivation, dynamics, and faith practices are essential realms for understanding personality, psychopathology, and therapeutic practices. For example, it is interesting to note that the DSM IV has added a new section into its diagnostic category, “Religious or Spiritual Problem” which was not found in DSM III.3 This inclusion indicates the acceptance of religious and spiritual issues in personality development and functioning by a professional organization. Howard Clinebell, one of the leading pastoral counsellors in recent times, made an elaborate discussion on the six dimensions of wholistic development. They include enlivening one’s mind, revitalizing one’s body, renewing and enriching one’s intimate relationships, deepening one’s relationship with nature, growth in relation to significant institutions, and deepening and vitalizing one’s relationship with God.4 Valerie DeMarinis, a feminist pastoral psychotherapist and a professor of religion and ritual studies at the Uppsala University, makes an interesting point in this regard. According to her, there are only two basic instincts, viz., the relational instinct and the religious instinct. While the religious instinct seeks connection between the internal and the symbolic world, the relational instinct facilitates the expression of these connections. She recognizes the importance of meaningful connection between the real world of experience and that person’s symbolic world. She writes:
The religious instinct provides the recognition and awareness of the connection between the human being’s internal world and the physical and symbolic world outside. The relational instinct provides the means of expressing these connections.5
Meissner, a Jesuit and psychoanalyst, while considering the role of religion in the functions of the ego remarks on the impact of religious experiences. He argues that religious expressions and experiences are to be seen in realistic terms. He writes:
Consequently, the religious belief system and its tradition are seen in increasingly realistic terms that affirm their inherent tensions and ambiguities and accept the relativity, partiality, and particularity of the beliefs, symbols, rituals, and ceremonials of the religious community.6
While discussing the modalities of religious experience Meissner also considers the possibility of integration of faith experience that lead to what he considers as fully and profoundly human. The integration of religious experience with the rest of life produces aliveness, meaning, and generative fulfillment. He writes:
We touch, at the higher reaches of this modality, the realm of integration of the faith experience that bridges over into the spiritual experience often described in terms of special graces, mystical gifts, and spiritual genius. Such individuals reflect an inner life of lucidity, simplicity, and inner harmony that escapes the great majority of humans, yet somehow seems more fully and more profoundly human. The love of God in these souls seems wholly unconscious, stripped of the residues of infantile narcissism, and yet capable of integration into a life of activity, responsibility, and generative fulfillment.7
John McDargh quotes Erik Erikson at length in his dealing with the religious or religious like experiences. Erikson assert that the experience of a hallowed presence (the Numinous), through various expressions and agencies, create a sense of being lifted up into the supernatural realm. This is a process in which the believer acts and responds in various ways, indicating his or her conscious participation.
I would suggest, therefore, that this first and dimmest affirmation, this sense of a hallowed presence, contributes to man’s [sic] ritual making a pervasive element which we will call the “Numinous.” This designation betrays my intention to follow the earliest into the last; and indeed, we vaguely recognize the numinous as an indispensable aspect of periodical religious observances, where the believer, by appropriate gestures, confesses his [sic] dependence and his[sic] childlike faith and seeks, by appropriate offerings, to secure a sense of being lifted up to the very bosom of the supernatural which in the visible form of an image may graciously respond with the faint smile of an inclined face. The result is a sense of separateness transcended, and yet also of distinctiveness confirmed.8
The above discussion indicates the trend that I want to set in this paper. Religion deeply influences personal and community experience – thought patterns, nature of relationships, and personal and collective behavior. (Even Freud accepted that fact). In personality formation, functioning, psychopathology and treatment procedures one cannot ignore spiritual formation and maturity in behavior and relating. How do I respond to religious convictions, values, rituals, and other significant practices the counsellees bring to the therapy room? When and where are religious practices efficacious and when are they not? How do I respond to my counsellees when they narrate or claim to have profound religious experiences and transpersonal connections? When is religious experience and spiritual claims delusional, illusional and real?
Object Relations Theories and Religion
In the light of the observations and questions above, I am encouraged to enquire about the relevance of religion, faith, rituals, and religious practices in view of the Object Relations Theories. How one can understand the influence of religion from a depth psychology perspective is my focus. In order to move further, let me give a glimpse of what this theory is all about.
It is necessary to define Object Relations Theory and state how it is different from the classical Freudian tradition. There are a number of psychoanalytic writers who revised the classical psychoanalytic theory incorporating and expanding the concept of “object relations.” Object relations theory in general focuses on personality development, personality functioning, psychopathology, and psychotherapeutic treatment in relation to the notion “object relationships.” These theories study the development and function of personality with an emphasis on the environmental influences and the primacy of relationships on the person rather than the instinctual influences.9 They explore how past relationships impact the process of structuring, shaping, and functioning of the inner self with regard to intrapersonal and interpersonal dimensions. A definition of object relations by Otto Kernberg, one of the object relations theorists, expresses well what this theory is all about. He says:
In broadest terms, psychoanalytic object-relations theory represents the psychoanalytic study of the nature and origins of interpersonal relations, and of the nature and origins of intrapsychic structures deriving from, fixating, modifying and reactivating past internalized relations with others in the context of present interpersonal relationships. Psychoanalytic object-relations theory focuses upon the internalization of interpersonal relations, their contribution to normal and pathological ego and superego developments, and the mutual influences of intrapsychic and interpersonal object-relations.10
This theoretical framework highlights the role of relationships with other persons and the external world as key factors in understanding human personality development, psychological health, and psychopathology. The nature of external relationships, especially the primary caring relationships during the pre-Oedipal phase, determines the inner structure of personality as functional or dysfunctional. Psychoanalytic object relations theory’s primary claim is that relationships experienced from the time of birth have the capacity of impacting the formation and function of personality through internalizing the “objects” of experience, especially that of the caring persons. In this context, people are the “objects” of object relating and have the capacity for fulfilling mirroring and idealizing needs. The relationships in discussion can be the experienced or perceived (imagined) ones. The concept of “objects” in personality formation is a Freudian theoretical notion. According to Freudian understanding the “object” is linked to the theory of “instinctual drives.” The objects - persons or other objects animate or inanimate - are the means by which biological instincts are gratified. The experienced or perceived objects are employed for instinctual gratification. Hence, in Freudian theory “relationship” is understood as a byproduct of instinct whereas in object relations theory it is understood as a causative factor in personality development.
In object relations theory “relationship” is understood as a causative factor in personality development because relationship is considered as central and critical in the formation and function of personality. Based on the notion of “object relationship,” object relations theory holds that persons function on the basis of the residues of past relationships, the “inner representational world.” The concept of inner representational world is also found in the Freudian theory, especially in his structural model of the mind describing id, ego, and superego.11 There is no doubt that the object relations theorists use the same terms though with different meanings. Freudian theory holds that the instinctual drives, and the experiences of the person with these drives, impact one’s inner representational world. This inner representational world is impacted by the external environment – the relational world.
Based on relational experiences, persons are internalized in the psyche as inner objects, which is the mental structure inside the ego. These internalized objects or inner representations comprise the intrapsychic structure.12 The nature of relationships experienced in the caring environment shapes the person’s capacity for intrapsychic and interpersonal functioning. Michael St. Clair, an object relations theorist, summarizes the object relations as theories that “explore the world of relationships, both past and present, and how the early and past relationships influence present psychic and social functioning.”13
In Freudian psychoanalytic theory, the entire realm of religious life comes under the notion of religion as “universal neurosis” and explains the dynamics of religious experience within the framework of transference.14 In the Freudian understanding, transference refers to displaced and distorted feelings involving repetition and instinctual gratification.15 Though object relations theory also uses the concept of transference, this theory does not consider transference as a discharge of libido and aggression. In this theory, transference is viewed as a re-creation or/and re-enactment of an object relationship in the service of ego functioning. This description of transference also could apply very well in understanding religious experiences and expressions. Object relations theory’s shift of emphasis to the pre-Oedipal stage and the role of the pre-Oedipal mother are helpful in understanding religious experience from a relational and developmental perspective. This notion of object relations can contribute to understanding healthy aspects of religious life and practices as well as the pathological ones. Thus this theory’s view of religion and religious practices stresses the need to understand religion not only as potentially pathological but also an expression of health. The religious factor impacts the psychological life of the human person. While stressing this point St.Clair writes:
But conversations between religion and psychoanalysis have improved as post-Freudian psychoanalytic object relations theories articulated an interpersonal model of the human person. This model, which deals psychologically with the relationship with God, can cast light on the religious experiences of believers and can help us realize how thoroughly religious experience takes place in the context of human psychological life.16
St.Clair in his further discussion enlightens the positive role of religion, faith expressions, and spirituality in shaping a meaningful existence, psychologically. The religious stance helps persons not only to hold the self together but also to avoid psychological fragmentation and disorientation. He remarks:
A healthy relationship with God can orient the individual positively in the universe and serve as an anchor in hard times. A healthy religion helps present the world as more benevolent and meaningful, as opposed to a scary world, a world of rage and fear, with no sources of hope and comfort. A religious stance such as this contributes to the maintenance of the self by helping to hold the self together and avoid psychological fragmentation.17
Harry Guntrip, of the British object relations school, also shows interest in the religious realm of human experience. Guntrip not only acknowledges religious experience as a good object relationship but also emphasizes the therapeutic dimension of it. He writes:
Religion has always stood for the saving power of the good object relationship. Religion is distinguished from science as the historical form under which the therapeutic factor for personality ills has been recognized and cultivated.18
W.R.D. Fairbairn, also of the British object relations school, observes that persons continually seek object relationships though the quality may change from earlier infantile dependence to more mature forms in adult life. Religion and religious experiences could come within the purview of mature forms of object relationships in adult life. In that case religious practices and faith experiences (essential aspects of religious spirituality) could be seen as tools to re-create or re-enact good object relationships. He regarded the positive aspects of religion in health and healing. His oft-cited remark proves the point:
It is the verdict of history, and particularly of religious history, that effective psychotherapy can take place in the absence of all scientific knowledge… I consider further that what is sought by the patient who enlists psychotherapeutic aid, is not so much health as salvation from his past, from bondage to his (internal) bad objects, from the burden of guilt and from spiritual death.19
Self psychologist Heinz Kohut’s theory of “selfobjects” and their soothing function throughout life stages is also worth noting. The term selfobject refers to those relationships, real and imagined, through which a person experiences cohesion, strength, vitality, and direction in life.20 Selfobjects provide a strong sense of self. As James W. Jones, therapist and a professor of religion, notes, what is more important here is “the affective tone of selfobject relationship.”21 In this sense the religious factor of human experience could be viewed within this concept of selfobject relationships. Religious concepts and religious expressions, including religious rituals, could be viewed and interpreted as serving selfobject functions. Therefore, the religious dimension of human experience is influential in the formation and function of a healthy human personality.
While discussing “God representation” from an object relations theory perspective, the well-known psychoanalyst researcher and theoretician Anna Maria Rizzuto validates religious experience as a source of power and reality for the believing person. According to her, religious beliefs and practices are syntheses of creative imagination and reality that contributes to healthy psychological functioning.22 In this regard Rizzuto discusses the “powerful reality of nonexistent objects” in the mental representation that has powerful impacts on the lives of the people. These nonexistent objects are explained to have psychological impacts in the formation and functioning of personality.23 With regard to religion she says:
In this sense, at least, religion is not an illusion. It is an integral part of being human, truly human in our capacity to create nonvisible but meaningful realities….Without those fictive realities human life becomes a dull animal existence.24
Further, Rizzuto views a dialectical connection between the object representations and self-representations continually interacting with and impacting one another. The ongoing interaction in the mental process provides significant meanings to nonexistent or non-demonstrable objects in the inner and outer world. In this regard, religious rituals are tools aiding the mental process of meaning-making and seeking directions in life. It does lead one to argue that religious experiences may contain unconscious as well as conscious motifs. Thus, we are led to read religion beyond the pioneers of psychology who linked religion to unconscious and immature forms of expressions.
Among the object relations theorists Donald W. Winnicott’s contribution seems to be the most valuable one with regard to the discussion of religion and religious practices. From the Winnicottian standpoint, psychological development is a lifelong “transitional process” involving dynamic interaction between the self and the facilitating environment. This developmental process is not only limited to childhood but also the entire span of life. The interaction referred to involves a synthesis of objective reality and creative illusion. This is not only true of the mother-infant dyadic experience but also the entire relational experience that includes religion. Religious experience can be viewed and interpreted in the light of Winnicott’s notions of facilitating environment, good enough mothering, holding environment, inner goodness, transitional objects and transitional phenomenon.
Meissner also has expressed views with regard to religion and religious experience. He advances the Winnicottian concept of transitional phenomenon to a symbolic function that is linked to both subjective and objective sources. Faith, religious systems, and faith expressions are not regressive fantasies but symbolic representation of ultimate truths. Meissner makes his point by citing Leavy:
Faith is by nature – human nature – presented symbolically, and religions are symbol systems. The believer, knowingly or not, owes his or her religious language to a revelation that is the spring of the tradition, coming from outside the believer’s mind. The ultimate references of faiths are not themselves products of regressive fantasies, but symbolic representation of ultimate truths.25
Features of Object Relations Theory in Understanding Religious Experience
•Religious Experience as creating connection with the ‘object’–the good enough object
• The ‘objects’ in psychic process could be imagined but real in impact
• The ‘objects,’ including religious objects, facilitate self-soothing
• Religious Experience as means of making meaning in the midst of meaninglessness
• Religious Experience as Transitional Phenomenon – the third area of experience
• Religious Experience as Relational Negotiation – exploring one’s own worth
• Religious Experience as a means of self-transformation – renewal and change
• Religious Experience could lead to self-transcendence – beyond the visible reality
Object Relations Theory as a Tested Model
It was during my doctoral study at the Emory University that I was challenged to explore the positive effects of religious resources in pastoral psychotherapy. As already noted, I was quite disappointed that the professional pastoral counsellors refrain from employing religious resources in the therapeutic sessions. Even the discussion of religious materials is with a view of analyzing them without any consideration of meaning, validity, or the symbolic world that sustains the counsellees in their experiential world. How religion and religious experiences contributed to the health of the persons or community is absolutely avoided. As an Indian with who is familiar with a lot of religious activities I was not comfortable when religious experiences were completely overlooked. While every aspect of human experience was listened and discussed the religious materials are not taken in an adequate perspective. This led me to focus my doctoral dissertation on the use of religious rituals in pastoral psychotherapy, certainly from an Indian perspective. This perspective was discussed in the light of the Object Relations Theory.
In my qualitative approach five cases studies were presented employing hermeneutical principles in order to assess the capacity of religious rituals in creating positive effects on the counsellees in terms of values, attitudes, behaviors, relationships, and action. The categories that were to be tested through the study were developed in accordance with the insights obtained from the object relations theories, especially that of Donald W. Winnicott. The study found that the use of religious rituals (religiosity) impacted the counsellees, in varying degrees. The focus of the study was limited to the following 12 explorations.26
The use of religious rituals in pastoral psychotherapy session helps the counsellees:
• to recollect their past experience
• to narrate their present experience
• to re-narrate their sense of self
• to understand the nature of their relationships
• to identify areas of conflict
• to motivate change in behavior
• to experience a sense of hope
• to promote conscious self-reflection
• to create a space to contain anxiety
• to resolve any intrapersonal and interpersonal issues
• to gain new direction psychologically and theologically
• to reflect a realistic self-image
The above explorations basically deal with the process and objectives of pastoral care, counselling, and even psychotherapy. The study found that religious rituals and their discussion in the therapy room helps the counsellees in all the above areas of exploration, though in varying degrees. These findings help to state that the use and discussion of religious rituals in the therapy room with positive intentions with religious-minded counsellees create positive effect not only on the person but also on the process. Religious life and practices are of immense importance in understanding Indian and Asian people in their assumptive world. How can Asian Pastoral Counsellors avoid a realistic but empathic approach to the religious experiences of the persons and groups seeking help? That is a challenge I place before the 8th Asian-Pacific Congress on Pastoral Care and Counselling.
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*Dr. Joseph George is Professor and Chairperson in the Department of Christian Ministry at the United Theological College, Bangalore, India. He is also the President of the Indian Association for Pastoral Counsellors. He is a practicing pastoral psychotherapist and a clinical trainer. Besides teaching and training at UTC, he is also involved with a number of NGOs in providing clinical training and consultation. During his Doctoral Studies at the Emory University, Atlanta, USA, he focused on the positive effects of religious rituals in pastoral psychotherapy. This is a paper he presented at the 8th Asia Pacific Congress on Pastoral Care and Counselling at Hong Kong in August 2005.
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Bibliography
American Psychological Association. Diagnostic and Statistical Manual of Mental Disorders (4th Edition). Washington: American Psychological Association, 1994.
Andresen, Jensine. Religion in Mind: Cognitive Perspectives on Religious Belief, Ritual, and Experience. Cambridge: Cambridge University Press, 2001.
Clinebell, Howard. Basic Types of Pastoral Care and Counselling. Nashville: Abingdon Press, 1984.
DeMarinis, Valerie M. Critical Caring: A Feminist Model for Pastoral Psychology. Kentucky: Westminster/John Knox Press, 1990.
Fairbairn, W.R.D. “Observations in Defense of the Object Relations Theory of the Personality,” British Journal of Medical Psychology, No.28, 1955.
Finn, Mark & John Gartner. Object Relations Theory and Religion: Clinical Applications. Connecticut: Praeger, 1992.
Frank, Jerome D. & Julia B. Frank. Persuasion and Healing. Baltimore: The John Hopkins University Press, 1991.
George, Joseph. An Investigation into the Use and Discussion of Religious Rituals in Pastoral Psychotherapy and their Positive Impact on Religious Counsellees in India. (Unpublished Doctoral Dissertation, Emory University, Atlanta), May 2002.
Guntrip, Harry. “Therapeutic Faith in Psychotherapy,” British Journal of Medical Psychology, No.26, 1953.
Jones, James W. Contemporary Psychoanalysis and Religion: Transference and Transcendence. New Haven: Yale University Press, 1991.
Kakar, Sudhir. The Inner World: A Psychoanalytic Study of Childhood and Society in India. New Delhi: Oxford University Press, 1981.
Kernberg, Otto. Object Relations Theory and Clinical Psychoanalysis. New York: Aronson, 1976.
Kohut, Heinz. How Does Analysis Cure? Chicago: The University of Chicago Press, 1984.
McDargh, John. Psychoanalytic Object Relations Theory and the Study of Religion: On Faith and the Imaging of God. Lanham: University Press of America, 1983.
Meissner, W.W. Psychoanalysis and Religious Experience. New Haven: Yale University Press, 1984.
Rizzuto, Anna Maria. The Birth of the Living God: A Psychoanalytic Study. Chicago: University of Chicago Press, 1979.
Scharff, David E. & Jill Savege Scharff. Object Relations Family Therapy. New Jersey: Jason Aronson Inc., 1987.
St.Clair, Michael. Object Relations and Self Psychology. California: Brooks/Cole Publishing Company, 1986.
______________. Human Relationships and the Experience of God: Object Relations and Religion. New York: Paulist Press, 1994.
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1 Sudhir Kakar, The Inner World: A Psychoanalytic Study of Childhood and Society in India (New Delhi: Oxford University Press, 1981), p.1.
2 Jerome D. Frank & Julia B. Frank, Persuasion and Healing (Baltimore: The John Hopkins University Press, 1991), pp. 96-102.
3 Diagnostic and Statistical Manual of Mental Disorders (Fourth Edition) (Washington DC: American Psychiatric Association, 1994), p. 685.
4 Howard Clinebell, Basic Types of Pastoral Care and Counseling (Nashville: Abingdon Press, 1984), p. 31.
5 Valerie M. DeMarinis, Critical Caring: A Feminist Model for Pastoral Psychology (Kentucky: Westminster/ John Knox Press, 1990), p. 31.
6 William W. Meissner, Psychoanalysis and Religious experience (New Haven:
Yale University Press, 1984), p. 157.
7 Ibid.(Underline mine).
8 John McDargh, Psychoanalytic Object Relations Theory and the Study of Religion: On Faith and the Imaging of God (Lanham: University Press of America, 1983), p.220. (underline mine).
9 Michael St.Clair, Object Relations and Self Psychology (California: Brooks/Cole Publishing
Company, 1986), p. 11.
10 Otto Kernberg, Object Relations Theory and Clinical Psychoanalysis (New York: Aronson,
1976), p. 56.
11 Michael St.Clair, Object Relations and Self Psychology, p. 14-15.
12 David E. Scharff & Jill Savege Scharff, Object Relations Family Therapy New Jersey:
Jason Aronson Inc., 1987, pp. 43-44.
13 Michael St.Clair, Object Relations and Self Psychology, p. 5.
14 James W. Jones, Contemporary Psychoanalysis and Religion: Transference and Transcendence (New Haven: Yale University press, 1991), p. 12.
15 Ibid., p. 10.
16 Michael St. Clair, Human Relationships and the Experience of God: Object Relations and Religion
(New York: Paulist Press, 1994), p. 79. (underline mine).
17 Ibid., p. 80.
18 Harry Guntrip, “Therapeutic Faith in Psychotherapy,” British Journal of Medical psychology
No. 26, (1953), p. 116.
19 W.R.D. Fairbairn, “Observations in defense of the object-relations theory of the personality,”
British Journal of Medical Psychology No. 28, (1955), pp. 155-156.
20 Heinz Kohut, How Does Analysis Cure? (Chicago: The University of Chicago Press, 1984), p. 197.
21 James W. Jones, Contemporary Psychoanalysis and Religion, p. 17.
22 Anna Maria Rizzuto, The Birth of the Living God: A Psychoanalytic Studies (Chicago: University of Chicago Press, 1979), pp. 46-53.
23 Ibid. p. 47.
24 Ibid. (underline mine).
25 Meissner, Psychoanalysis and Religion, p. 109.
26 Joseph George, An Investigation into the Use and Discussion of Religious Rituals in Pastoral Psychotherapy and their Positive Impact on Religious Counsellees in India (Unpublished Doctoral Thesis, Emory University, May 2002), p. 126f
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The PR's Web-based publishing will not allow for full representation of Endnotes. Religious and Spiritual Impact in Psychic Process: Implications for Pastoral Psychotherapy By Joseph George can be downloaded as a Word file.The PR Welcomes your comments on Dr. George's presentation. -Perry Miller, Editor
Download file
Posted by Perry Miller, Editor at 1:32 PM
The CPSP Council will meet Friday, December 2 at 1:00 pm, at the Alexandria Hotel, Pentagon South, (phone 703-751-4510)and adjourn at 5:00 pm December 3. This meeting will consist of representatives of all Chapters, and members of the Executive Committee. An open meeting prior to Council will be held 9:30-11:00 a.m. for discussion of any issues that may need to be processed or presented concerning CPSP. -Raymond Lawrence
Posted by Perry Miller, Editor at 10:56 PM
This fall's National Clinical Training Seminar, held in Mahwah, New Jersey bore witness to CPSP'S identity as a covenantal community. 48 supervisors and interns gathered at the Carmel Retreat House November 3rd and 4th to share their wisdom as well as their questions about practice and theory. Perhaps even more importantly, the seminar provided its participants with the opportunity to engage members of the CPSP growing community and share in our joint passion for the work and practice of pastoral supervision in a supportive and empowering environment.
Whether it was the sharing of clinical material or our own life stories, we were enabled through the process of the small groups to gain a different perspective, challenge ourselves in a new way and draw on the collective wisdom and clinical insights of our peers. Between groups, participants shared meals together and gathered for talk out on the beautiful grounds or clustered around the first floor's living and dining rooms.
In addition to the collective wisdom found in our small groups, our time together was enriched by a two part presentation by the Reverend James Gebhardt, PhD on Diagnosis, Assessment, Encounter.� Gebhardt�s presentation provided participants with a treasure trove of clinical perspectives and techniques and offered a bird's eye view of how psychological theory can inform pastoral supervision and ministry. Gebhardt used the analogy of opening different windows� as a means to move from clinical diagnosis and assessment to true human encounter and transformative experience with the other. Gebhardt's ambitious presentation began with an exploration of the mind-body conundrum and moved towards an overview of psychoanalytic paradigms, including Transactional Analysis, Substage theory, Gestalt and systems theory. Gebhardt strongly encouraged participants to delve into Eric Erickson�s developmental theory of the Eight Stages of Man as the fundamental starting point in diagnosis and assessment. Gebhardt stressed the need for continuing diagnosis due to the dynamic nature of human behavior and emotions. Gebhardt's presentation concluded with a list of behavioral and psychological red flags for pastoral caregivers to note informing them when they should seek outside support and consultation.
The third component of our time together was the Tavistock group relations seminar led by Raymond Lawrence in which the group was given an opportunity to observe and reflect on the unconscious group processes at work within the large group. The Tavistock session and its underlying theory and practice, generated curiosity and feedback which spilled over into small group discussions between members.
The National Clinical Training Seminar embodied CPSP�s mission to be a covenantal pastoral community of challenge, learning and support left us re-energized and eager to meet each other again.
_______________________
Bonnie McDougall Olson,
Supervisor (in Training)
New York Presbyterian: Columbia University Medical Center
Posted by Perry Miller, Editor at 9:15 PM
Perhaps many of you have already responded to the Clergy Letter Project. If not, take a look at its central mission:
We urge school board members to preserve the integrity of the science curriculum by affirming the teaching of the theory of evolution as a core component of human knowledge. We ask that science remain science and that religion remain religion, two very different, but complementary, forms of truth.
Posted by Perry Miller, Editor at 9:10 AM
The stream in the desert story
OR
how are we to adapt to continue the journey?
A stream wanted to traverse the countryside,
and found its way pleasant as it wound its way
through mountains, grasslands, and rich farmlands.
As it reached the desert,
any attempts is made to cross left it diminished
and in danger of dying out.
Finally it allowed itself to change form,
being evaporated into the clouds.
The clouds gathered and rained water
on the earth beyond the desert,
bringing new life to those lands.
I have read John Edgerton’s article: “U. S. Department of Education and the CPSP” and I resist the “either/or” insinuation throughout the article; i.e. that CPE training can be either structured or transformational. I firmly believe that a “both/and” attitude and process is more effective and ensures the ultimate outcome: quality pastoral care for the People of God, the broader church.
The U.S. Department of Education handles educational issues for a wide spectrum of learning and developmental needs. While I am not necessarily inclined to say that the DOE route is the way for us to go, I believe that structure, standards, outcomes, and competencies form a helpful boundary within which to work creatively. I do not give these aspects of my ministry the power to “take the heart out of {my Center} or {myself}.
”
Content and process have gone hand in hand in CPE for many decades, and have provided an effective balance. To me, the greater challenge in supervision has always been how to nourish the individual’s learning and transformation while providing quality pastoral care to the individuals served in the community. I have served on certification committees for both chaplains and supervisors where one aspect of training was overly emphasized to the detriment of the other; either way the candidate suffered, as did/would the people served by such candidates.
Adult learners have varied learning styles. Encouraging risk taking is not the only learning modality we have in CPE programs nor is risk taking the only road to transformation - indeed for some persons, it may be damaging. CPE programs ideally provide a variety of learning experiences to meet the needs of students or risk being one-dimensional.
The USCCB/CCA dropped relationship with the DOE many years ago and has continued to provide accredited CPE and other ministerial programs for the good of the community. The standards for their programs remain rigorous; accountability is still expected. CPSP might explore how and why the USCCB/CCA made that decision. Once again, I make the point that the way ACPE does things is not the only show in town.
_______________________________
Mary D. Davis
CPE Supervisor
CHRISTUS Santa Rosa Health Care, San Antonio, Texas
Posted by Perry Miller, Editor at 9:20 PM
The Rev. Martha R. Jacobs, Program Coordinator D. Min. Pastoral Care Program for the New York Theological Seminary writes:
Have you ever thought about getting a Doctor of Ministry but didn’t think that you would have the time in your already busy life as a Supervisor? The New York Theological Seminary, aware of the need for advanced and integrated work in the field of clinical pastoral education, is offering an innovative program leading to a Doctor of Ministry in Pastoral Care with an emphasis on Clinical Pastoral Supervision. This program will allow you to work towards your D. Min. by attending 4 one week seminars, participating in interactive internet inter-sessions, and working on a demonstration project which will emerge from an area of interest and will be a significant contribution to the practice of Clinical Pastoral Supervision. The entire intensive program is designed to meet all of the requirements in 15 months.
For detailed information Download file
Posted by Perry Miller, Editor at 8:58 AM