Download American Protestantism in the age of psychology by Dr Stephanie Muravchik PDF

By Dr Stephanie Muravchik

Many have apprehensive that the ever present perform of psychology and psychotherapy in the US has corrupted non secular religion, eroded civic advantage, and weakened neighborhood existence. yet an exam of the historical past of 3 significant psycho-spiritual hobbies on account that global warfare II - Alcoholics nameless, The Salvation Army's outreach to homeless males, and the "clinical pastoral schooling" circulation - finds the other. those teams built a pragmatic non secular psychology that nurtured religion, fellowship, and private accountability. They completed this through together with spiritual traditions and religious actions of their definition of treatment and by way of placing clergy and lay believers to paintings as therapists. less than such care, non secular and emotional development strengthened one another. due to those suggestions, the 3 activities succeeded in attaining thousands of socially alienated and religiously upset americans. They verified that faith and psychology, even though antithetical in a few eyes, can be mixed successfully to foster neighborhood, person accountability, and happier lives

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And it examines interns’ attempts to integrate their theologies with the psychological paradigm they were learning. In the end, most found CPE a chastening but rewarding experience. Students emerged humbler and a bit shaken, but also wiser, more mature, and more confident ministers. 2 The Priest Must Drink at the Scientific Well The Great Depression found Reverend Stephen T. Wood ministering to the inmates of an Illinois prison. Opening the hearts of convicts could not have been easy. So Wood searched for ways to equip himself better for the task.

Tocqueville, Democracy in America, Vol. 2, Book I: chap. 5, Book II: chap. 9. Taylor, Ethics of Authenticity; Taylor, Varieties of Religion Today. The Fall and Rise of Psychoreligious Cooperation 23 My research shows, however, that this model is stronger than believed, having retained (or regained) its viability among spiritual groups seeking to exploit the benefits of psychology in their outreach to the alienated. They fostered this older ideal of true selfhood – one gained by finding oneself within preexisting communities and traditions – rather than the more recent unencumbered one that critics condemn.

Pearson entered training as a confident, popular mid-career minister of a fundamentalist church. While he chaffed a bit against the extensive restrictions his denomination put on its membership – against indulgences including dancing, watching movies, drinking, and smoking – he felt at home in it. Nevertheless, Pearson was open to the interesting things he was learning in training. He even contemplated leaving the parish to become a chaplain supervisor himself, prompted 17 18 19 20 21 Carl Frick, “[Self-]Evaluation,” Summer 1962, RG 001, ser.

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