Personality as a work of art

The idea of the personality as a work of art offers a new conception of personality. From this perspective, personality would be the ethical and aesthetic style each person gives to their life, according, naturally, to the prevailing personal circumstances and social values. The idea is developed in two parts. In the first, which constitutes the empirical part, a historical review, from the time of Homer to the present day, reveals a ‘great chain of personality’, with its characteristics in each era. In the second, or transcendental part, we argue that it is some kind of work-of-art or life project that constitutes personality, whatever its aesthetic form. From this point of view, life projects, though in principle fictitious, may end up forging a person's true character, in accordance with a person-character dialectic. This dialectic is well illustrated by the literary figure of Don Quixote, but it is equally valid for anybody in everyday life. In any case, it is understood that the development of a personality is a dramatic task (in line with the theatrical sense that is at the basis of this conception). Among the most important consequences of this idea is the confirmation of responsibility as an essential constituent of the person.     

The value of life purpose: Purpose as a mediator of faith and well-being

This study investigated the relationship between faith, life purpose, and well-being, and the potential mediational effects of life purpose between faith and well-being. One hundred and three male and female college students completed a life purpose measure designed for the current study, the General Life Purpose Scale, as well as the Perceived Wellness Scale (Adams, T.B. (1995). The conceptualization and measurement of wellness (Doctoral dissertation, University of Texas at Austin, 1995). Dissertation Abstracts International, 56(6–B), 3111) and the Santa Clara Strength of Religious Faith Questionnaire (Plante, T.G., & Boccaccini, M.T. (1997). The Santa Clara Strength of Religious Faith Questionnaire. Pastoral Psychology, 45, 375–387). Results indicated that life purpose significantly mediated the relationship between faith and well-being. The importance of these findings for clinicians and educators is discussed.     

Field-ground reversal in Islamic art as a model for confronting indeterminancy in theology

Field-ground reversal underlies Islamic art's use of repeating geometric patterns or tessellations. Encounter with field-ground reversal suggests the notion of ‘oscillationism’ to mean willingness to oscillate between two equally plausible opposites rather than to affirm one or the other of them. This article explores oscillationism as a move for confronting theories of evil and for assessing the merits of foundationalism without succumbing to cognitive dissonance. The article goes on to examine F.D.E. Schleiermacher's suggestion of 1799 that the infinitude of God calls for more, not fewer religions. His reversal of Christian and Muslim assumptions puts contemporary debate in the theology of religions into a postmodernist perspective. Without supplying fresh answers, the spiritual practice of oscillationism provides a fresh way to frame some of the weightiest questions.     

Dialogue of life and faith

DIALOGUE OF LIFE AND FAITH: SELECTED WRITINGS OF BISHOP BIENVENIDO S. TUDTUD. Philippines: Claretian Publications, 1988. 189pp. P$49.00. ISBN 971–501–267–1.

MUSLIMS AND CHRISTIANS ON THE EMMAUS ROAD. Edited by J. D. WOODBERRY. California: MARC, 1989. 392pp. n.p. ISBN 0–912552–65–4.

RELIGIONS IN CONVERSATION: CHRISTIAN IDENTITY AND RELIGIOUS PLURALISM. By M. BARNES. London: SPCK, 1989. 200pp. £9.95. ISBN 0–281 ‐04418‐X.

THREE FAITHS — ONE GOD: A JEWISH, CHRISTIAN, MUSLIM ENCOUNTER. By J. HICK and E. S. MELTZER. London: Macmillan, 1989. 229pp. £29.50. ISBN 0–333–43970–8.     

The body as theology in pastoral psychology

The physical body is explored as a metaphor of transformation and healing in pastoral psychotherapy. Three sections of the paper outline 1) the perception of the body as a point of critical clinical intervention, 2) the understanding of body as a living image of soul, and 3) the body as corporal participant in the mystical Body of Christ. Primary concern focuses on correcting possible misperceptions (among both secular and pastoral bodyists) of bodily dysfunction as retribution for sinful existence rather than, more biblically, as signaling an opportunity for the inrushing of healing, divine grace. A brief clinical example highlights some possible theoretical and methodological consequences of this clinical world view.Terrill L. Gibson, Ph.D., is a Director of the Christian Counseling Service in Tacoma, Washington, where he serves as Minister of Finance and Education.     

God as Teacher: Jewish reflections on a theology of pedagogy

In western religion we are accustomed to conceiving God in political terms as King, Ruler, or Lawgiver. This often results in a coercive conception of religion and education in which people are forced to do and believe that to which they would otherwise object. This essay explores images of God found in rabbinic readings of the Hebrew Bible as teacher and parent. These images form the basis of a non-coercive view of religion and education rooted in cultivation, nurture, and persuasion rather than force. According to this account, the authority of religious and educational leaders should be grounded in moral purpose rather than the exercise of power.     

The faith of a psychologist

Pastoral Psychology -     

Pastoral counseling as a spiritual practice: an exercise in a theology of spirituality

The author explores reasons for differentiating pastoral care from spiritual care and presents a theological exercise in articulating pastoral counseling as a spiritual practice. Viewing spirituality from systemic and constructivist perspectives, the author utilizes Paul Tillich's ontology of polarities. He describes spirituality as a subjective, "fuzzy," and inclusive concept and argues for the need for pastoral specialists to theologically articulate their ministry not only as a pastoral but also as a spiritual discipline.