Parapsychology and biblical religion

Pastoral Psychology -     

Psychoanalytic approaches to biblical religion

A brief look at four studies of biblical religion from a psychoanalytic point of view (spanning the time from Freud'sMoses and Monotheism to the present) alerts us to the many ways biblical religion both reflects and mediates the dawning realization that for the well-being of humanity it is of decisive importance that sons do (in spite of all emotional obstacles) identify with their fathers and fathers do find ways of loving and caring for their sons (the eldest son in particular).     

Existential faith and biblical philosophy

In this article, I present a case for a kind of existential theology which would be philosophical and metaphysical, though not broadly Platonic and classical, and biblical though not illogical. What I present will be an attempt to clarify and justify what I call ??existential hayatological theism??. In so doing I will draw on insights from what Edmond La B Cherbonnier and Claude Tresmontant designated as ??biblical philosophy?? and ??biblical metaphysics?? as well as from the neo-classical philosophies of Charles Hartshorne and Alfred North Whitehead, especially that of Whitehead.     

Children's understanding of death according to parents and pediatricians

Thirty pediatricians and 30 parents were interviewed on (a) how and when children develop concepts about death, (b) children's emotional responses to the thought of death, (c) the possibility of dialogue between adults and children about death, and (d) differences in healthy and seriously ill children's conceptualization of death. Pediatricians were no different than parents in their opinions. Moreover, in some cases, less educated parents and older doctors tended to hold opinions that were even farther from reality. Overall, the results suggest that children, healthy or sick, are left alone with the problem of death and are not helped either by their parents or by their doctors.     

The typology of the converso in Isaac Abravanel’s biblical exegesis

Isaac Abravanel commented on conversos in the course of his writings. There is an uncanny resemblance between what he writes and documents produced by the Inquisition that present conversos as at least ambivalent about their new religion and sometimes even ironic in their expressions. While reserving judgment about the verisimilitude of the Inquisitional text, it is clear that this picture of ambivalence suited Abravanel—nor was he alone in adopting it—who wished to view conversos as integral to the Jewish collective and its fate. They would return to Judaism to fulfill their role in the history of redemption in the times of the Messiah.     

Coleridge and the 'master-key' of biblical interpretation

Claude Welch, the distinguished historian of nineteenth‐century religious thought, once declared that Samuel Taylor Coleridge (1772–1834) ‘may be seen as the real turning point into the theology of the nineteenth century’ and that he ‘was as important for British and American thought as were Schleiermacher and Hegel’.² Still, Coleridge remains largely marginalized in the annals of church history and theology despite his unwavering prominence throughout much of the nineteenth century. Perhaps it should come as no surprise, then, that Coleridge's posthumously published Confessions of an Inquiring Spirit (1840), with its rejection of the verbal infallibility of Scripture and elevation of the importance of the individual in rightly discerning the truths of the Christian faith, has often been misread as an attestation of the primacy of the individual subject over the biblical text. It has been treated alternately as a document that signals the emergence of German higher criticism in England,³ a Romantic appeal to the fundamental importance of the subjective in religion,⁴ and an early form of reader‐oriented literary criticism.⁵ In this article I suggest that the attention devoted to Coleridge's denial of the verbal inspiration of Scripture, epitomized by the phrase that biblical inspiration is constituted by ‘whatever finds me’, has overshadowed his equally significant attention to the authority of church tradition in that same document. More specifically, rather than arguing for subjectivism in biblical interpretation, Coleridge equally emphasizes the objective sources of revelation expressed in Scripture and the church traditions handed over from the apostles. Rather than proposing a model of biblical inspiration that is wholly individualistic, Coleridge maintains a vision of Christianity that affirms the vitality of both the authority of the church and that of the believer. Thus, Coleridge's theological contribution to religious history is not that of an aberrant, absent‐minded poet, but rather that of a central participant engaged in an ongoing and pivotal debate in the history of England: the relationship between Scripture and church traditions. In order to draw out this important, though neglected, strand of thought in those ‘Letters on the Scriptures’, the name by which the Confessions is sometimes identified,⁶ I begin by briefly clarifying the nature of the idea of tradition both in relation to Coleridge and English theology in the nineteenth century. I then summarize the argument of the Confessions as a whole and turn more particularly to those sections of the Confessions that suggest the role Coleridge assigns to church tradition in relation to Scripture. Finally, after assessing the authority of the church in relationship to the divine Word, I turn to Coleridge's earlier works and his notes on the Works of William Chillingworth (1602–1644) in order to demonstrate that his views on the respective authority of both the individual and the church were consistently held since near the time of his conversion to Trinitarian Christianity. I conclude that Coleridge's conception of the relationship between Scripture and church traditions calls for a reevaluation of his place in the history of religious thought in England.     

A biblical and historical study of homosexuality

This study is a synthesis of biblical and historical material regarding the place of homosexuality in the Christian churches. The author argues that all sexual activity, both heterosexual and homosexual in orientation, should be judged appropriate for Christians when it is a responsible, mutually respectful and loving act between adult persons that is intended to enhance the building and maintaining of whole persons. Therefore, if a person is in all other ways qualified for membership and its contingent responsibilities in the Christian community (or any other community), his or her sexual orientation and behavior should not be a barrier.This study was initially prepared for the Human Sexuality Task Force of the Diocese of Western North Carolina.     

Children's understanding of death as the cessation of agency: a test using sleep versus death

An important problem faced by children is discriminating between entities capable of goal-directed action, i.e. intentional agents, and non-agents. In the case of discriminating between living and dead animals, including humans, this problem is particularly difficult, because of the large number of perceptual cues that living and dead animals share. However, there are potential costs of failing to discriminate between living and dead animals, including unnecessary vigilance and lost opportunities from failing to realize that an animal, such as an animal killed for food, is dead. This might have led to the evolution of mechanisms specifically for distinguishing between living and dead animals in terms of their ability to act. Here we test this hypothesis by examining patterns of inferences about sleeping and dead organisms by Shuar and German children between 3 and 5-years old. The results show that by age 4, causal cues to death block agency attributions to animals and people, whereas cues to sleep do not. The developmental trajectory of this pattern of inferences is identical across cultures, consistent with the hypothesis of a living/dead discrimination mechanism as a reliably developing part of core cognitive architecture.     

The labor of Job: The biblical text as a parable of human labor

This paper addresses how religion is playing an increasingly important role in empowering anti-nuclear protests at Gongliao in Taiwan. It begins by describing how the anti-nuclear movement in Taiwan was originally dependant on the opposition political party, and then examines how growing disaffection with party politics at Gongliao has resulted in a local temple dedicated to the goddess Mazu coming to the forefront of the struggle. This paper frames the dispute as a struggle between three different ways of generating power (and implicitly, of losing power): first, the generation of nuclear power by bureaucrats and scientists working through the industrial sector; second, the generation of political power by opposition politicians and elite campaigners; and third, the generation of religious power by people rooted in local communities, creating an alliance between religious power and secular protest.     

The earth is the Lord's: the biblical view of the environment

The Church needs a characteristically Christian voice in environment discourse. The Bible offers this in the form of symbols and stories. Familiar terms such as righteousness, covenant and atonement originated in the biblical teaching about creation, and the liturgy of the Temple was to maintain the creation. Angels and their music described the powers of creation and cosmic harmony, and Adam lost all this when he chose secular knowledge rather than Wisdom from the Tree of Life.     

British and Pakistani children's understanding of death: Cultural and developmental influences

This study explored British and Pakistani 4‐ to 7‐year‐olds’ (N = 188) understanding of death. The aim was to examine possible influences on the acquisition of the subcomponents of the death concept by investigating how they are understood by children of different ages and cultural and religious backgrounds. Three groups of children were compared: White British and British Muslim living in London, and Pakistani Muslim living in rural Pakistan. In line with previous research (Slaughter, 2005, Aust. Psychol., 40(3), 179), irreversibility of death was one of the first subcomponents to be acquired, while causality was the last. The two groups of British children shared many similarities in their understanding of inevitability, applicability, irreversibility, and cessation. Pakistani Muslim children understood irreversibility earlier than did children in both British groups. In all three cultural groups, children's responses demonstrated very limited understanding of causality. Our findings support the view that aspects of a mature understanding of death develop between the ages of 4 and 7 years and that the process of understanding death as a biological event is, to a great extent, universal. They also suggest that aspects of children's reasoning are influenced by culturally specific experiences, particularly those arising from living in rural versus urban settings.     

Decomposing implicit associations about life and death improves our understanding of suicidal behavior

The Death/Suicide Implicit Association Test (IAT) is effective at detecting and prospectively predicting suicidal thoughts and behaviors. However, traditional IAT scoring procedures used in all prior studies (i.e., D-scores) provide an aggregate score that is inherently relative, obfuscating the separate associations (i.e., “Me = Death/Suicide,” “Me = Life”) that might be most relevant for understanding suicide-related implicit cognition. Here, we decompose the D-scores and validate a new analytic technique called the Decomposed D-scores (“DD-scores”) that creates separate scores for each category (“Me,” “Not Me”) in the IAT. Across large online volunteer samples (N > 12,000), results consistently showed that a weakened association between “Me = Life” is more strongly predictive of having a history of suicidal attempts than is a stronger association between “Me = Death/Suicide.” These findings replicated across three different versions of the IAT and were observed when calculated using both reaction times and error rates. However, among those who previously attempted suicide, a strengthened association between “Me = Death” is more strongly predictive of the recency of a suicide attempt. These results suggest that decomposing traditional IAT D-scores can offer new insights into the mental associations that may underlie clinical phenomena and may help to improve the prediction, and ultimately the prevention, of these clinical outcomes.