The Animus: Help or Hindrance?

The “masculine” side of the woman’s psyche is seen as carrying two kinds of energy: drive, aggressiveness, and self-assertion as well as objectivity, consciousness, and concern with meaning and spiritual values. The need for (and problems with) becoming aware of these basic energies are discussed, using many contemporary examples.     

Anxiety in Children with Mood Disorders: A Treatment Help or Hindrance?

This study examined the role of comorbid anxiety in treatment outcome for children with mood disorders (N = 165; age 8–11) participating in Multi-Family Psychoeducational Psychotherapy (MF-PEP). Assessments occurred at baseline, 6, 12, and 18 months for two randomly assigned groups: immediate treatment and 1-year wait-list. Most children (69%) had comorbid anxiety disorders. Baseline comorbid anxiety, as reported on the Children’s Interview for Psychiatric Syndromes (ChIPS), was associated with higher Children’s Depression Rating Scale- Revised (CDRS-R) scores but not Young Mania Rating Scale (YMRS) scores. Higher levels of anxiety symptoms were associated with lower Children’s Global Assessment Scale (C-GAS) scores. Participation in MF-PEP did not significantly reduce anxiety symptoms (p = 0.62). However, presence of comorbid anxiety did not impede reduction in depressive (CDRS-R, p = 0.74) or manic (YMRS scores, p = 0.94) symptoms following MF-PEP. More baseline anxiety symptoms were associated with greater improvement in C-GAS scores post-treatment (p = 0.02). Implications are discussed.     

How to Read the pseudo‐Denys Today?

Abstract:   Both modern and medieval commentators on the pseudo-Denys offer misreadings. With the exception of Aquinas, they fail to see the connection between mystical and liturgical strands of his thought, and so read him as offering an account of some generic religiosity. This history suggests a tension in the procedure of ressourcement : the better a theologian is placed within his intellectual and cultural context, the more difficult it is for him to be used to inform theology today. The process of tracing the theological tradition, however, is a process of retroactive comprehension.     

Can Narrative Christology Be Orthodox?

Abstract:  Questions raised about the coherence of narrative Christology in the work of James Wm McClendon, Jr, raise questions about the orthodoxy of narrative Christology on the whole. An exploration of these questions identifies at least two possible narrative formulations of the identity of Jesus Christ: in him we acknowledge two agents in one narrative and two narratives in one agent. This bending of concepts for bearing witness to the singularity of Jesus Christ follows the conciliar rules and establishes the orthodoxy of narrative Christology.     

The Homosexual Tendencies of King James: Should this Matter to Bible Readers Today?

The question whether King James, who commissioned the translation of the Bible into English in 1604, had homosexual tendencies has been under discussion in recent years. We review the arguments presented against this view and conclude that they are largely circular and ad hominem. We then consider the evidence presented by those who argue for this view, including the emotional distance between King James and his wife; his intense affection for three men in the course of his life; contemporary criticism of his public expressions of affection toward two of these men; and contemporary allegations that his reluctance to commit England to war was due to his “effeminate” nature. We discuss his family history and his relationship to one man in particular and conclude that the argument he had homosexual tendencies is compelling. We then take up the associations that his own contemporaries made between homosexual behavior, effeminacy, pacifism, and the scholar, and present our view that in authorizing the translation of the Bible into English, he provided a scholarly model for male cooperation that was inherently superior to the martial model of male enterprise advocated by his opponents. We also suggest that his authorization of a new translation of the Bible was psycho-dynamically related to his loss of his mother in infancy and to his guilt for having failed to come to her aid when she requested his help. Finally, we make a case in behalf of the King James Version of the Bible on the grounds that it functions as a cultural selfobject (Kohut), due mainly to its maternal associations; that King James’s favorite Bible verse was Matthew 5:9—“Blessed are the peacemakers: for they shall be called the children of God”; and that James had homosexual tendencies.     

Faith and Psychology: Integration or Separation?

This article describes the integration of spiritual and psychological issues as it pertains to a woman's coping with her husband's death. This case highlights the need to incorporate theological elements in any caregiving relationship, whether it be professional or otherwise. Finally, it challenges educational institutions to collaborate in working on the interface of faith and psychology.     

What Have Lutherans Learned from Orthodox?

The purpose of this article is to consider the influence of Eastern Orthodox theology and spirituality, particularly soteriology, upon the Lutheran doctrine of salvation. It focuses on the emergence of a new interpretation of Martin Luther’s view of justification as union and Christ’s “real” presence in the believer through the Holy Spirit. This account materially reflects key intuitions of the Eastern Orthodox vision of deification (divinization, theosis) and was developed in Helsinki, Finland, under the tutelage of Tuomo Mannermaa and his school. Even though this new interpretation continues to be contested and debated, particularly in German Luther scholarship, it has also exercised wide influence on international theological discussion. The latter part of the article, more constructive in nature, seeks to link the Helsinki School insights to some other current Lutheran contributions as well as relevant viewpoints from the wider Christian West.     

Orthodox Peer Supervision and Orthodox Group Therapy: Two Groups—One Religion

Group Psychotherapy with Orthodox Jewish patients creates specialized benefits for members such as homogeneous cultural and religious goals plus feelings of camaraderie and familiarity. However, heightened sensitivity to social stigma in Jewish circles and the fear of being judged cause greater difficulty for such patients. This paper reviews the experience of the group members and the experiences of the author in leading such groups. Similarities and differences between Orthodox Jewish therapy groups and an Orthodox Jewish Peer Supervision Group are explored.     

What Does it Mean to be a Man Today?: Bloke Culture and the Media

Psychologists have paid scant attention to the positive relationships and community contributions of working class men who are not in trouble, and have focused instead on men who are ‘in trouble.’ In addressing this oversight, we draw on insights from ethnographic observations, life narrative interviews, photographic techniques and media items, which have been compiled by 12 working class men from a shared community of practice in New Zealand. We illustrate how these men often appropriate aspects from contemporary media deliberations regarding what it means to be a man today in order to make sense of their own lives. The implications of participants’ emphasis on friendship, support, familial obligations, and community participation are discussed in relation to the place of working class men in society.     

The Bransford-Franks linear effect: Integration or artifact?

It was hypothesized that the Bransford-Franks linear effect is an artifact of the method of presentation of stimulus sentences and is unrelated to semantic processes. Ss were given sentences containing the same information in one of two ways. In a control condition, which was identical to the procedure used in earlier research, overlapping combinations of ideas were presented during learning and recognition; in an experimental condition, ideas were presented one at a time. Results demonstrated that one-idea sentences received significantly higher recognition confidence ratings in the experimental condition, thus supporting the artifact interpretation. It was proposed that Ss assign recognition confidence ratings based on the probability that a sentence containing a certain number of ideas could have occurred in acquisition.     

Becoming Eastern Orthodox in diaspora: materializing Orthodox Russia and Holy Rus’

In this article, I draw on interviews and participant observation data from a two-year-long ethnographic study in a Russian Orthodox parish in the United States. I argue that both the Russian Orthodox immigrants and the Protestant converts to Orthodoxy attending this parish may be usefully thought of as diasporic groups. Seeking to construct their particular Orthodox identity, both groups deal with their own physical and symbolic displacements, and attempt to find their place of belonging. I demonstrate how in the process, through reliance on religious narratives, prayer, and Russian Orthodox icons, parishioners construct two overlapping, yet distinctive places of their origin: Holy Rus’ and Orthodox Russia. Finally, attending to how some Orthodox Christians were able to position themselves in two groups simultaneously, I suggest that we think of religious practitioners as able to inhabit two diasporas at once.     

What is the End Point of Psychotherapy Integration? A Commentary

This commentary on six papers about assimilative integration considers the place assimilative integration, as defined by Messer, ought to have in the discussion on psychotherapy integration. After briefly summarizing the contribution of each paper, with particular attention to whether the paper takes a position on the end point of psychotherapy integration, the author compares the relative benefits of assimilative integration to those of a unified grand theory. He argues that assimilative integration, as an end point, is preferable to a unified grand theory because it has a more generative influence on both theory evolution and clinical practice.     

Why Are Protestants More Prosocial Than Catholics? A Comparative Study Among Orthodox Dutch Believers

The present study sheds light on the contentious relation between religions and prosociality by comparing self-reported altruistic and prosocial behavior among a group of Catholic and Protestant believers. We found that denomination was strongly related to strength of religious beliefs, afterlife beliefs, free-will beliefs, and self-reported prosocial behavior. Denominational differences between Catholics and Protestants in self-reported prosociality were mediated by a stronger endorsement of religious beliefs and belief in predestination but were not related to motivational measures of self-esteem. We also found that the perceived prosociality (i.e., the extent to which others were perceived as being prosocial) was higher for one’s religious ingroup than one’s outgroup, and this effect was stronger for Catholics than Protestants. These novel findings provide an integrated perspective on how religious denominations shape prosocial attitudes and behavior.     

The Russian Orthodox Church in Western Europe: one or many?

This article analyses the way Russian Orthodox communities, primarily in Western Europe, cope with the ecclesiological challenge of de-territorialisation and increased individual mobility in the modern world. It focuses on the developments within the three parallel Russian Orthodox jurisdictions in Western Europe, especially since the fall of the Iron Curtain. These developments can primarily be summarised in the context of two dilemmas. First, there is the question whether the ‘temporary’ solutions that were put in place as a result of the Soviet regime’s hostility towards the Russian Orthodox Church should come to an end in the new ‘free’ circumstances since 1990. Second, there is the question of how to reconcile Russian traditions and allegiances with the religious needs of local converts to Orthodoxy. The main developments include the conflict in the UK since the death of Metropolitan Anthony (Bloom) of Sourozh in 2003, the reunification of the Russian Orthodox Church with the Russian Orthodox Church Outside of Russia in 2007 and, most importantly, the developments in the Archdiocese of Orthodox Parishes of Russian Tradition in Western Europe (Exarchate of the Patriarchate of Constantinople) since the turn of the millennium. The French debate on the future of Russian Orthodoxy in Western Europe is the most pertinent one and provides a key to understanding the challenges posed to Orthodox ecclesiology in the West.