COUNSELING AND PSYCHOTHERAPY AS MORAL AND SPIRITUAL PRACTICE: FACING A MAJOR PARADIGM SHIFT

Blakeney and Blakeney offer a metatheoretical perspective for counseling and therapy that gives primacy to developmental issues and to understanding the worldview of the client. Their thinking adds to the growing paradigm shift currently occurring in the counseling field. This article further demonstrates the holistic and integrative nature and potential of the Blakeney framework, using Developmental Counseling and Therapy (DCT) as a method of translation. The authors offer a framework that challenges the notion of “higher” forms of knowledge, emphasizing instead multiperspctive thought and life-span cognitive-developmental processes.     

BEYOND SCHOOL COUNSELING

An appeal is made for less emphasis upon separate programs and certification in counselor education. The employment service counselor and the rehabilitation counselor are discussed. Preparation of a generic counselor should receive priority over programs which contribute to attitudinal and operational isolation. A request is made for the development of mutual respect for the competencies and professional contributions of counselors employed outside the school setting.     

RECENT DEVELOPMENTS IN THE THEOLOGY OF INTERRELIGIOUS DIALOGUE: FROM SOTERIOLOGICAL OPENNESS TO HERMENEUTICAL OPENNESS

In this article I will reflect on interreligious dialogue and the tensive relation between openness and identity from a theological perspective. First, I consider the so‐called theology of religions and the threefold soteriological typology of exclusivism, inclusivism and pluralism. Second, I address one of the main criticisms of this approach, namely that the soteriological approach amounts to a perversion of the virtue of openness. This critique is articulated especially within particularism, a model which sets out to move beyond the soteriological fixation of the classical theology of religions. Because this relatively new model has not yet been analyzed systematically in the relevant literature, I will analyze some of its main tenets. I focus especially on the way this model sets out to alter the terms of the discussion on the dialogical tension between openness and commitment by claiming that hermeneutical openness should precede soteriological appreciation. Third, I turn to comparative theology as a fertile expression of particularism. Comparative theology presents itself as a genuinely adequate way to understand and appreciate the otherness of the religious other without losing sight of one's own identity. Moreover, comparative theology gives a new twist to the discussion on the dialogical tension between openness and commitment. Whereas the classical theology of religions seems to be actuated by the conviction that it is both possible and necessary to come to a final and definite soteriological appreciation of the religions, comparative theology sees interreligious encounter first and foremost as an ongoing conversational process, which can yield preliminary results only. It is my contention that this marks the nature of real and authentic dialogue.     

REALISM AND OPENNESS IN SCIENTIFIC INQUIRY

Abstract. Intrinsic to rigorous knowledge of God is the recognition that positive theological concepts and statements about God arising under the compelling claims of God's reality upon the human mind must have an open revisable structure. A similar combination of critical realism and ontological openness is apparent in the profound change that has taken place in the rational structure of rigorous science from the radical dualism and closed causal system of classical mechanics to the unifying world view and open dynamic field-theories of modern physics. It is argued that the intersection of theological and natural science in their epis-temological foundations can enhance their ontological commitment and heuristic thrust.