The Deadly Sins: How They Are Viewed and Experienced Today

The results of a survey conducted in 1988 on the traditional deadly sins and the schedule of virtues formulated by Erik H. Erikson were previously reported by Capps (Pastoral Psychology 37:229–253, 1989). The results of a second survey conducted in 1998 were reported by Capps and Cole (Pastoral Psychology 48:359–376, 2000). This article reports on a third survey conducted in 2008–2009. All three surveys employed a research instrument constructed by Capps titled Life Attitudes Inventory. Major findings of the third survey are that lust and melancholy are considered the deadliest of the deadly sins, with anger rounding out the top three. Envy is thought to be the least deadly sin. The sins most personally struggled with are pride, envy, and apathy, with both genders accounting for the high ranking of pride, women for envy, and men for apathy. Men’s and women’s views whether individual sins are more characteristic of men or of women were also reported, with greed especially ascribed to men and envy to women. Similarities and differences between young, middle and mature adults’ views on and experiences of the deadly sins are reported, as are comparisons between the members of two Christian denominations (Presbyterians and Methodists).     

Why Sin?—A Test and an Exploration of the Social and Psychological Context of Resentment and Desire

This article focuses on the theory put forward by Donald Capps in his The Depleted Self (Sin in a narcissistic age. Minneapolis: Fortress Press, 1993) that there is a particular link between some forms of narcissism and the commitment of particular deadly sins. The data in the research reported in this paper robustly validate the idea that the psychological consequences of the bureaucratic consumer society, understood as a lack of individual well-being leading to a narcissistic defense, show the theological relevance of the deadly sins in understanding those conditions in society which on a global scale appear to threaten the individuality of the single person. Narcissism, both in its covert and overt mode, seems to be the most important variable in explaining the two factors of sin: resentment and desire. In addition to the effects already accounted for by well-being and narcissism, the possible contribution of religion and biography is explored.

Mother,Melancholia, and Art in Erik H. Erikson’s <Emphasis Type="Italic">Toys and Reasons</Emphasis>

In three earlier articles (2007a, 2007b, 2007c), I focused on the theme of the relationship of melancholia and the mother, and suggested that the melancholic self may experience humor, play, and dreams as restorative resources. In this article, I want to make a similar case, based on Erik H. Erikson’s Toys and Reasons (1977), for art (in this particular case, a painting of the Annunciation). I have made a similar case for the restorative role of art in articles on Leonard da Vinci’s Mona Lisa (Capps, Pastoral Psychology, 53, 107–137, 2004) and James McNeill Whistler’s painting of his mother (Capps, Pastoral Psychology, 2007d). In the present article, however, I focus on the special biographical circumstances in Erikson’s own development of a melancholy self and the painting he discusses in Toys and Reasons, thereby suggesting that individuals may find a particular work of art especially relevant to their own experience of melancholy. I conclude with Erikson’s testimonial at the memorial service of a colleague and friend who translated her own melancholy into her service to others.

Whistler’s <Emphasis Type="Italic">Mother</Emphasis>: Devotional Center of Male Melancholic Religion

In previous writings, I have argued that the 3-to-5-year-old boy’s emotional separation from his mother is the key experience in his development of a melancholic orientation to life (Capps, Men, religion, and melancholia: James, Otto, Jung, and Erikson, 1997) and that men’s religious proclivities (based on honor, hope, and humor) reflect this emotional separation (Capps, Male melancholia: Guilt, separation, and repressed rage, 2001). In an earlier article published in Pastoral Psychology (Capps, Leonardo’s Mona Lisa: Iconic center of male melancholic religion, 2004), I argued that Leonardo da Vinci’s Mona Lisa is the iconic center of the male melancholic religion, that it displaces the Virgin Mother Mary of traditional Christianity in this regard, and that the painting aids in the difficult task of transforming melancholia into the mourning of the lost maternal object. In this article, I argue that James McNeill Whistler’s painting of his mother plays a similar role in male melancholic religion, but with an important variation: I use Ernst Troeltsch’s classic church-sect typology to show that Leonardo’s Mona Lisa is the iconic center of the churchly form of male melancholic religion, while Whistler’s mother is the devotional center of its sectarian form.

The Deadly Sins and Saving Virtues: How They Are Viewed Today by Laity

In 1989 the results of a survey on laity attitudes toward the traditional deadly sins and the schedule of virtues formulated by Erik H. Erikson were published in Pastoral Psychology. This study reports the results of a similar survey conducted ten years later. While the results were generally similar to the earlier study, there were some changes in the way respondents ranked the sins and virtues, indicated their personal identification with them, and viewed their gender-relatedness. The major conclusions drawn from comparison of the 1999 with the 1989 surveys is that men have become more conscious of the role of melancholy in their lives, and exhibit somewhat less hopefulness than ten years ago; that both men and women place greater emphasis on the importance of fidelity in their lives; that women are somewhat less oriented to the virtue of care traditionally ascribed to them, whereas men exhibit greater orientation to care; and that women emphasize competence while men emphasize purpose.     

Apologia Pro Intermundia Sua

As a disquisition, Apologia Pro Intermundia Sua discusses a study of seven members of the clergy who have made or are making the transition out of parish ministry to engage the world as part of mainstream culture and their experience of being between worlds, or intermundia. This paper traces a path of using an imaginal approach by means of an alchemical hermeneutic methodology and transference dialogues to extend beneath the complexity of our knowledge and the knowledge of our complexity enfolded by reverie and fantasy. This paper also offers for consideration a proposal for an interventionless approach to the intermundia of clergy transitioning out of parish ministry.

Achieving Our Goals in Life

In 2009 we distributed a questionnaire on the deadly sins. It combined two research instruments—The Life Attitudes Inventory constructed by Capps (Pastoral Psychology 37:229–253, 1989) and the Deadly Sins Scale developed by Nauta and Derckx (Pastoral Psychology 56:177–188, 2007). In a previous article (Capps and Haupt 2011) we reported on findings from the Life Attitudes Inventory. In this article we report on findings from the Deadly Sins Scale and then discuss the fact that an unusually high percentage of the respondents identified positively with the item “I achieve my goals in life.” We suggest that their identification with this item is a reflection of the fact that humans are hopeful by nature.     

The Clergy Sex Abuse Crisis and the Mourning of American Catholic Innocence

The passionate response of many American Catholics to the clergy sex abuse crisis is an expression not only of legitimate anger over the sexual abuse of children and young people by Roman Catholic priests but also of resistance to mourning the significant losses post-immigrant American Catholics sustained in the last third of the twentieth century.

Spare the Rod? Ideology,Experience, and Attitudes Toward Child Discipline Among Presbyterian Clergy

Despite the recurrent public and academic controversies over the issue of corporal punishment, few studies have examined the attitudes of clergy members. This oversight is noteworthy, because clergy members may influence the beliefs and behaviors of church members and others via their roles in parish ministry, counseling, and civic leadership. Our study addresses this gap in the research literature using data from a nationwide sample of Presbyterian Church (USA) clergy members. Key findings include the following: (a) Approval of corporal punishment is higher among male, non-white, less affluent, and parish (vs. specialized) clergy; (b) Theological conservatism is unrelated to corporal punishment attitudes, but political conservatism and Republican Party leanings are strongly predictive of greater approval of physical discipline; and (c) Clergy members who know someone in their congregation who has experienced abuse are less supportive of the corporal punishment of children, although direct personal experiences with physical or emotional abuse are less consistently related to corporal punishment attitudes. Several implications and promising directions for future research are discussed.

John Prine’s Images of God and Male Melancholia: Terror,Forgiveness, and the Persistence of Desire

Examines the God-representations of the country-folk singer John Prine in the light of psychological theory about male melancholia, drawing from Donald Capps and Erik H. Erikson. Describes the manner in which songwriting serves as a therapeutic enterprise to express and interpret melancholia in Prine's lyrics, especially in the songs "Saddle in the Rain" and "Fish and Whistle." At times these images evoke terror and at other times they humorously erase the authority divide between the divine and the human, suggesting that God may even need to be forgiven. Describing how melancholia is rooted in the man's experience with mother, this article interprets Prine's image of God in light of the need for sustenance, acknowledgement, and care.

Foot and Aristotle on Virtues and Flourishing

This article compares the views of Foot and Aristotle on virtues and flourishing. It is argued that the view put forward in Philippa Foot’s recent book, Natural Goodness, suffers from a certain sort of vagueness and it is open to other criticisms which the Aristotelian view can avoid. Foot’s views have been subjected to criticism in the recent literature by David Copp and David Sobel. These criticisms are given consideration in the article and it is argued that the more traditional Aristotelian view advocated by the author will have the means to answer some of these criticisms whereas Foot’s view will not.

A Test of a Cognitive Diathesis—Stress Generation Pathway in Early Adolescent Depression

This study evaluates a pathway for depressive risk that integrates cognitive diathesis-stress and stress-generation theories, following Hankin and Abramson’s (2001, Journal of Clinical Child and Adolescent Psychology, 31(4), 491-504) elaborated cognitive-diathesis transactional stress model. In this model, young adolescents with initial depressive symptoms were hypothesised to experience later stressors that were at least partly dependent on their behaviour. The interaction of cognitive vulnerability, a tendency to make depressogenic attributions and to ruminate, with these dependent stressors was then hypothesised to predict depressive symptoms after 6 months. This model was supported in a sample of 756 young adolescents, with cognitive style and dependent stressors partly mediating the relationship between initial and subsequent depressive symptoms. Cognitive vulnerability was also linked with an increased likelihood of dependent stressors.

The epistemically virtuous clinician

Today, modern Western medicine is facing a quality-of-care crisis that is undermining the patient–physician relationship. In this paper, a notion of the epistemically virtuous clinician is proposed in terms of both the reliabilist and responsibilist versions of virtue epistemology, in order to help address this crisis. To that end, a clinical case study from the literature is first reconstructed. The reliabilist intellectual virtues, including the perceptual and conceptual virtues, are then discussed and applied to the case study. Next, a similar method is employed to examine the responsibilist intellectual virtues, including curiosity, courage, honesty, and humility, and to apply them to the case study. To round out the discussion, the love of knowledge and both theoretical and practical wisdom are explored and applied to the case study. The paper concludes with a brief discussion of how the notion of an epistemically virtuous clinician addresses the quality-of-care crisis, in terms of the connection between ethical and intellectual virtues, and of the notion’s implications for medical education.

Positive Coping among Wives of Male Christian Clergy

Clergy spouses experience various life stressors, yet many cope and function effectively in the midst of their daily challenges. Mental health professionals were asked to identify wives of male clergy who exemplify emotional and spiritual health. Nominees were contacted and interviews conducted with 25 women. Each interviewee was asked about coping with normal life stressors, stressors associated with being married to a minister, and catastrophic life events. All interviews were transcribed and coded, using grounded theory. Participants emphasized the importance of spirituality, social support, limit-setting, and healthy lifestyle choices. Implications are discussed.

Compassion and Beyond

This paper is a discussion of the emotion of compassion or pity, and the corresponding virtue. It begins by placing the emotion of compassion in the moral conceptual landscape, and then moves to reject the currently dominant view, a version of Aristotelianism developed by Martha Nussbaum, in favour of a non-cognitive conception of compassion as a feeling. An alternative neo-Aristotelian account is then outlined. The relation of the virtue of compassion to other virtues is plotted, and some doubts sown about its practical significance.

Sin,narcissism, and the changing face of conversion

Noting that current psychological discussions of conversion give far less attention to the sense of sin than did William James and his contemporaries, this article argues for renewed attention to sin and its role in the conversion experience. Using data from a survey of Christian laity on their attitudes toward the traditional deadly sins, the author concludes that the sins that trouble men and women today involve their narcissistic needs. As many seek relief from the tyranny of their narcissistic needs, the author contends that what would constitute conversion for them is the transformation of narcissism. Typical candidates for such conversion are adults, not adolescents.     

Mother, Melancholia, and Play in Erik H. Erikson’s Childhood and Society

In an earlier article on Erik H. Erikson’s earliest writings (Capps, 2007), I focused on the relationship between the child’s melancholia and conflict with maternal authority, and drew attention to the restorative role of humor. In this article, I discuss two of the three chapters in part three, “The Growth of the Ego,” of Erikson’s first major book, Childhood and Society [Erikson, Childhood and society. New York: W. W. Norton, 1950, Childhood and society (rev. edition). New York: W. W. Norton, 1963]. I explore the same theme of the relationship of melancholia and the mother, but focus on the restorative role of play. I interpret the differences between the two cases in light of Sigmund Freud’s essay, “Mourning and Melancholia” [Freud, Mourning and melancholia. In S. Freud, General psychological theory (pp. 164–179). P. Rieff (ed.). New York: Collier Books. 1963].

The Easy Approach to Ontology

This paper defends the view that ontological questions (properly understood) are easy—too easy, in fact, to be subjects of substantive and distinctively philosophical debates. They are easy, roughly, in the sense that they may be resolved straightforwardly—generally by a combination of conceptual and empirical enquiries. After briefly outlining the view and some of its virtues, I turn to examine two central lines of objection. The first is that this ‘easy’ approach is itself committed to substantive ontological views, including an implausibly permissive ontology. The second is that it, like neo-Fregean views, relies on transformation rules that are questionable on both logical and ontological grounds. Ultimately, I will argue, the easy view is not easily assailed by either of these routes, and so remains (thus far) a tenable and attractive approach.

Are the Bundle Theory and the Substratum Theory Really Twin Brothers?

In a recent paper, Jiri Benovsky argues that the bundle theory and the substratum theory, traditionally regarded as ‘deadly enemies’ in the metaphysics literature, are in fact ‘twin brothers’. That is, they turn out to be ‘equivalent for all theoretical purposes’ upon analysis. The only exception, according to Benovsky, is a particular version of the bundle theory whose distinguishing features render unappealing. In the present reply article, I critically analyse these undoubtedly relevant claims, and reject them.

Biblical Themes for Pastoral Care Revisited: An Asian American Re-Reading of a Classic Pastoral Care Text

Over twenty-five years after its initial publication, William B. Oglesby, Jr.'s book Biblical Themes for Pastoral Care still is consulted and used by seminarians and ministers who are interested in honing their caregiving skills by understanding how biblical texts can inform the processes of pastoral care and counseling. This essay revisits Oglesby's work and seeks to apply its insights to ministry with Asian Pacific American (APA) populations. The central theme of the Bible and five subthemes are identified by Oglesby and summarized in this essay, and then several additional subthemes are explained due to their relevance for APA women and men. Finally, to test the hypotheses advanced by Oglesby and expanded in this article, the written testimonies of fifty-two contemporary Japanese American Christians are examined.