Merit in the Midst of Grace: The Covenant with Adam Reconsidered in View of the Two Powers of God

Abstract:  The position of Barth and others, that the covenant with Adam is thoroughly legalistic, is based on the incorrect assumption that grace and works cannot coexist as covenant principles. However, the difficulty of seeing the harmony between these principles is real. This article reconsiders the covenant with Adam in light of the medieval concept of the two powers of God, or as we shall argue here, the two perspectives on God's power. These two perspectives, part of the original intellectual milieu in which covenant theology arose, demonstrate that the divine covenant with humanity may include aspects of both God's grace and human merit simultaneously. God's grace is apparent de potentia absoluta , from the perspective of God's absolute power, and God's justice and the possibility of Adam's merit are apparent de potentia ordinata , from the perspective of God's ordained power. Both perspectives, what God could do and what he has in fact chosen to do, are valid and necessary perspectives for understanding God's covenant dealings.     

Incarnation and pastoral care

This essay is an examination of the usefulness of incarnation as a theological metaphor for pastoral care and counseling. Understanding the incarnation as both an event and as a paradigm of God's relationship to the world provides a theological perspective for examining four interrelated questions about identity and the helping relationship frequently asked by the pastoral care-giver. The incarnation metaphor finally frees us to care in the confidence that in God the Incarnating One, all things, including our care for the sick, are held together.Dr. Anderson is Associate Professor of Pastoral Theology and Counseling at Wartburg Theological Seminary, 333 Wartburg Place, Dubuque, Iowa 52001.     

What''s right and what''s wrong with transference theories

This paper examines the Transference Theory of causation, developed originally by Aronson (1971) and Fair (1979). Three difficulties for that theory are presented: firstly, problems associated with the direction of transference and causal asymmetry; secondly, the case of persistence as causation, for example where a body's own inertia is the cause of its motion; and thirdly the problematic notion of identity through time of physical quantities such as energy or momentum. Finally, the theory is compared with the Conserved Quantity Theory (Dowe 1992c), and it is shown that that account embodies the modifications that the transference theory needs to adopt.     

Transference in Psychological Testing

Transference as a theoretical construct within the conceptual framework of psychoanalysis is examined, pointing out the limitations this imposes on its use. After discussing why the term transference cannot be applied to psychological testing, the ways in which it has been misused are presented. The concept of externalization is introduced as an important means of understanding the structural dynamics of patients being tested, and its relevance to transference is stressed.     

The perception of God in pastoral counseling

Many people who go to pastoral counselors for help have a perception of God that is psychospiritually unhelpful, if not damaging. Four examples of unhelpful God-perceptions are discussed: God is vengeful; God is needy; God is our caretaker; and God is our tutor. Pastoral examples of the negative consequences of each of these God-perceptions is given. The article ends with a section which describes the pastoral implications of unhelpful God-perceptions.     

Covenants and Commands

Robert Adams’s account of divine command theory argues that moral obligations are idealized versions of everyday social requirements. One type of social requirement is the ordinary demand one person makes of one another. Its idealized version is the perfect command a perfect God makes of those he loves. This paper extends Adams’s account of moral obligation by considering another kind of social requirement: promises. It argues that we can understand a divine covenant as an idealized version of a promise. Promisers take on social requirements to promisees when they make promises. Analogously, God takes on obligations to humans when God makes covenants with them. Divine command theorists might fear that this makes God subject to moral rules not of his own choosing. This paper considers these fears and argues that they are unwarranted.     

Ulster,God's People,and the Interplay between Old Testament and Calvinistic Conceptions of Covenant

This article addresses the theological realities behind the relationship between the Reverend Ian Paisley and the Ulster Protestant people. In his capacity as both moderator of the Free Presbyterian Church and leader of the Democratic Unionist Party, Paisley has been vocal in his defence of the Protestant constitution. He has also opposed any development which he believed amounted to a Protestant state softening its attitude towards Roman Catholicism. His behaviour in these areas can be understood in terms of an Old Testament-type covenantal understanding of a community's relationship with God. However, as a Calvinist, Paisley firmly adheres to the idea of ‘the elect’ who consist of those individuals whom God has chosen to be saved. This spiritual covenant between God and those predestined to receive salvation is not the preserve of any particular ethnic community and as such does not lend itself to the idea that Ulster Protestants have a special relationship with God, irrespective of Paisley's rhetoric.     

Transference symptom

Transference symptom is a hazy notion in Freud's writings. The notion is presented here as a particular moment in the crystallization of the transference neurosis. It results from a double cathexis of the analytic frame and the analyst resulting in a symbolic distortion that is represented plastically within the session, as occurs in dreams. The transference symptom proceeds from two different preconscious cathexes, one attached to the reality of the frame, the other to the drive linked to the analyst. A psychic space is thereby opened up for interpreting both the resistance and the unconscious derivatives of infantile conflict. The transference symptom is a compromise formation that includes the analyst and questions the countertransference stance. Three different analytic situations give rise to transference symptoms according to the relative balance between frame and process in the analytic encounter. The concept is compared with enactment.     

Erikson's life cycle theory and images of God

Human life is a God-ordained pilgrimage by which persons travel toward ever-expanding images of God that emerge from the universal pattern of developmental crises. Using the work of Erik Erikson on the human life cycle and the work of Donald Capps on human sin, the author presents a way to conduct pastoral diagnosis and to provide pastoral care. By accurately tracing a person's images of God back to their potentially unresolved developmental crises, the pastoral caregiver can reopen opportunities for further and healthier resolution of the crises.     

The psalms of lament and the transformation of sorrow

This article explores how the psalms of lament can be used as a resource for pastoral care, and how ultimately they point toward the transformation of sorrow. Relying on Walter Brueggemann's scheme of orientation--disorientation--new orientation as a way to recognize the depth of human experience, the article sees the laments as honest engagement and dialogue with God within a covenantal relationship where hurt and pain are acknowledged rather than denied and avoided. The implications of using the psalms of lament in pastoral care and in Clinical Pastoral Education are discussed.     

Depth of Transference in Groups

An ongoing controversy in the field of group psychotherapy is whether transference regression is greater in groups than in individual treatment. There appears to be a general consensus that group behavior may be understood as operating on at least three levels—the conscious–rational, the oedipally determined transference, and the preoedipal maternal transference level. The more rational levels are associated with transference dilution, whereas the more primitive levels accompany transference intensification. Dilution occurs as a result of reality demands and inputs of the group situation and because of multiple targets of displacement. Transference intensification is a product of mutual stimulation, contagion effect, frustrating inputs, and support of the group theme. Certain patients benefit most from the dilution features of a group, and others profit most from intensification. The therapist's technique and the patient's pathology are the main determinants of which aspect gets emphasized and utilized.     

TOWARDS THE POSSIBILITY OF IMPASSIBILIST PASTORAL CARE

Not a few scholars reject the notion of divine impassibility. Contemporary theodicists in particular often see impassibility as impotent in the face of evil and suffering. At best, it is assumed that impassibility has no contribution to make to pastoral practice. At worst, it is argued that impassibility has negative repercussions for sufferers and carers. The purpose of this article will be to argue that impassibility has the potential to positively impact pastoral practice. It will be proposed that a constructive ‘impassibilist pastoral care’ arises from a well defined understanding of impassibility and an awareness of the weaknesses of passibility. Consequently, five principles of pastoral care will be identified. Relationality engenders practice which is mutual. Particularity resists the tendency in much care towards ‘normalisation’. Equivalence challenges the passibilist by submitting that the incarnation provides an ontologically equivalent divine suffering which stands in contrast to the so‐called ‘suffering of God’ thesis. Arationality affirms that human reason is limited and therefore prevents the carer from over rationalising suffering. Otherness arises from the belief that God is ontologically distinct and therefore he alone is the source of salvation. In light of these principles, the proposed understanding of ‘impassibilist pastoral care’ is brought into dialogue with the questions sufferers ask and a positive and effective definition of impassibility is submitted. In sum, this article seeks to bring together philosophical and theological defences of impassibility in order to submit a fresh approach to the care of those who suffer.     

A Review of Emmanuel Y. Lartey’s Postcolonializing God: An African Practical Theology

This review of pastoral and practical theologian Dr. Emmanuel Lartey’s 2013 Postcolonializing God: An African Practical Theology summarizes the book’s specific contribution to African pastoral and practical theology as well as to the broader fields of pastoral and practical theology. The reviewer outlines Lartey’s three movements of reversal, recovery, and transcendence intertwined in the active process of postcolonializing. She raises questions about developmental theories of postcolonial change and commends Lartey for locating postcolonializing in pastoral practice rather than developmental achievement.     

A metasynthesis of published case studies through Lacan's L‐schema: Transference in perversion

Transference in perversion is characterized by specific problems such as a defiant and polemic attitude, erotic transference, projections, and aggression. Such transference poses particular problems in the treatment of perversion and might render analytical work with these patients impossible. The authors propose that Lacan's L‐schema can contribute to separating productive from counterproductive aspects of transference as it distinguishes between an Imaginary and a Symbolic dimension in transference. In this meta‐synthesis of 11 published case studies on sexual perversion, patterns of transference are analysed. On the Imaginary dimension, the authors found that patients with perversion tend to (un)consciously engage the analyst in a relationship characterized by identification, fusion and rivalry. On the Symbolic dimension, they found that perverse patients are able to question their motives, lapses, symptoms, and subjective identity. The thematic analysis revealed the importance of the position of the analyst in this work, which is described within the L‐schema as being the representative of the otherness in the Other. Implications for clinical practice and recommendations for further research are outlined.     

Avoiding Charges of Legalism and Antinomianism in Jewish-Christian Dialogue

This article sets forth a theological approach to Jewish-Christian dialogue on the issue of law, which is often thought to be beyond the grasp of that dialogue because Judaism and Christianity are supposed to be in diametrical opposition here. Christians must recognize that for Jews, law is not in opposition to grace as a substitute for faith but, rather, law is the faithful response to grace in the covenant. Christians cannot be antinomians without simultaneously rejecting the very authority of God to command any faithful response. The issue between Judaism and Christianity is which law, Jewish or Christian, best enables a human being to be in the fullest possible relationship with God in the yet unredeemed world. On many points, though, Jewish and Christian law will overlap, thus reveal some essential commonalities.     

Psychoanalysis and the Growth of Knowledge

This paper discusses two kinds of complexities inherent in psychoanalysis' concept of transference. The first kind: transference emotions usually appear in the shape of polarities—that is, an emotion is accompanied by its opposite that may be manifest or latent. This is true both of emotions that are split off and ambivalent. In addition, two or more such polarities often co-exist, running like parallel tracks, e.g., an aggression polarity together with a dependence polarity. A clinical vignette illustrates this train of thought. The second kind: Starting from Winnicott's concept of transitional phenomena, the epistemologicaI status of the transference concept is discussed. Transference phenomena take place in an intermediate area between reality and phantasy, and between past and present. The ensuing paradoxes that will characterize the concept-formation have to be accepted and respected. Some technical consequences of these complexities are discussed.     

Transference occurs across group boundaries

Transference occurs when a perceiver's representation of a significant other is activated and applied to a new target person (Andersen & Chen, 2002). Extending past research, it was hypothesized that transference occurs even when a target person possesses a core feature—namely, group membership status—that is inapplicable to the relevant significant-other representation. Supporting this, transference led perceivers to make representation-consistent memory and evaluation judgments about a target—regardless of whether the target's political (experiment 1) or ethnic (experiment 2) group membership was the same or different from that of the relevant significant other. Moreover, in experiment 2, perceivers undergoing transference involving a positively evaluated significant other behaved more positively toward the target even when the target was from an ethnic out-group. The results represent initial evidence of transference processes occurring across group boundaries. Implications for transference and the reduction of out-group bias are discussed.     

Group Treatment of the Mother-Daughter Relationship

This article explores the analytic therapy group as a spiritual community that can deepen the implications of group transference. From this perspective, group-as-a-whole dynamics include a spiritual dimension in addition to the recapitulation of the family of origin. Clinical vignettes are introduced from a midphase group to illustrate a means of working with spiritual and religious themes psychodynamically through managing them like dreams. Amplification and interpretation of the symbolic themes guide members through the transference to the family of origin. There, members gain access to childhood memories and to the childhood transitional space of religious experience where they created their God representations as a means of solving their self and object dilemmas. The working-through process facilitates the integration or transformation of new self and God images.     

Reciprocal maturities: Spirit and psyche in pastoral counseling and spiritual direction

This article uses a model for integrating spiritual and psychological maturity (Conn, 1989) in theological anthropology to contend that there is a reciprocal relationship not only between spiritual and psychological maturity but also between pastoral counseling and spiritual direction. I review Christian spirituality in terms of maturity in relationship: to self, to others, and to God. Next is an examination of the prevailing attitude in pastoral counseling toward spirituality and spiritual direction. Then Conn's integration is assessed — of spirituality with psychology, of spiritual direction with pastoral counseling — as a combination of spiritual and hermeneutical perspectives on the maturing self.