I Know That my Redeemer Lives: Relational Perspectives on Trauma, Dissociation, and Faith

This paper focuses the lens of multiplicity on patients’ religious experience in relation to the psychic realities of early or pervasive trauma, where dissociation is not just a normal means of self-regulation, but becomes an entrenched structuring mechanism through which the trauma survivor experiences every relationship, including any relationship to God. What might God or faith look like from the perspective of the traumatized self? This paper considers issues of multiplicity and dissociation as they affect the processing of religious or spiritual experience, with a few brief clinical illustrations, and offers a reading of the biblical book of Job as a metaphor for the inner world of the survivor of early trauma.     

THE SHAME OF THE SURVIVOR

In the third chapter of The Drowned and the Saved, Primo Levi describes the shame of the survivor—the nameless pain felt before the silence and the void of Auschwitz—as an echo of the atavistic anguish inscribed in every one of the tohu‐bohu, the empty and deserted universe. In this feeling there may lie the first signs of a reaction against blind matter: a form of consciousness of the existence of evil and an anticipation of hope for a better future. In this article, the author explores how, by means of a meditation on Auschwitz, by a reference to the Bible and to some fundamental concepts of Jewish ethics, Levi delineates an ethical horizon on which a text, a collective memory and a relationship with God, or with the silence of God, stand as fragile but visible signposts in an ethically uncertain future.     

Nonsuicidal Self-Injury and Attachment to God or a Higher Power

The relationship between nonsuicidal self-injury (NSSI) and spirituality is an emerging area of research deserving additional investigation. The authors examined the link between NSSI and attachment to God or a higher power among college students (N = 516). They found a statistically significant relationship between anxious attachment to God or a higher power and NSSI and avoidant attachment to God or a higher power and NSSI. Researchers and counselors can draw implications from these findings.     

Secure Attachment to God Uniquely Linked to Psychological Health in a National,Random Sample of American Adults

Relationships between religiousness and psychological health are well established. The primary purpose of this study was to investigate whether perceived relationship with God (i.e., attachment to God) or how people view God (i.e., image of God) account for variation in psychological distress and well-being. Statistical relationships between two attachment to God dimensions (avoidance, anxiety), two dimensions of God image (forgiving, wrathful), and general psychological well-being were investigated in a convenience sample (Study 1) and nationally representative sample (Study 2) of American adults who expressed belief in God or a higher power. In both studies, secure attachment to God (i.e., lower avoidance, lower anxiety) and religious service attendance were positively correlated with self-reported psychological well-being. Hierarchical regressions indicated that attachment to God dimensions account for unique variability in reported mental health even after religious service attendance, prayer frequency, God image and demographic variables were statistically controlled. Negligible associations were found between images of God as forgiving or wrathful and psychological well-being. Perceived relationship with God appears to be an important factor in the connection between religiousness and psychological health.     

‘Feeling for’ and ‘feeling with’: developmental and neuroscientific perspectives on intersubjectivity and empathy

This paper discusses research by Beatrice Beebe, Bessel van der Kolk and others, exploring the interpersonal processes that underpin early relational trauma and how this contributes to adult psychopathology. An essential feature of early relational trauma, the infant's experience of being unable to evoke an empathic response from the caregiver and the feelings of shame this gives rise to, is discussed and its implications for psychotherapy are considered. The neuroscience that underpins two forms of empathy in the therapeutic relationship, of ‘feeling for’ and ‘feeling with’ the patient is discussed and explored in relation to the concordant and complementary countertransference. I argue that when therapists respond to the projection on to them of the abuser by an increasingly determined adherence to analytic technique, this may become a complementary countertransference identification with the abuser and an enactment of the abusive relationship.     

THE VARIETY OF PANENTHEISMS

Abstract. In this article I review the efforts of eighteen scientists and theologians, recorded in this book, to describe the relation of God to the universe during a conference sponsored by the John Templeton Foundation at Windsor Castle in 2001. Theologians from several branches of Christian faith articulate their understanding of panentheism, revealing a considerable diversity. I deal with each author in relation to six issues: the way God acts, how God's intimate relation to the world is to be described, the relation of God to spacetime, whether God is dependent upon the world, what type of language is used, and the problem of dipolar panentheism. I identify significant differences between these authors, suggest where fruitful dialogue is possible, and distinguish between intelligibility and plausibility in comparing dipolar panentheism with other types.     

A Journey Toward Wholeness, a Journey to God: Physical Fitness as Embodied Spirituality

Physical fitness expressed through exercise can be, if done with the right intention, a form of spiritual discipline that reflects the relational love of humanity to God as well as an expression of a healthy love of the embodied self. Through an analysis of the physiological benefits of exercise science applied to the human body, this paper will demonstrate how such attention to the optimal physical fitness of the body, including weight and cardiovascular training and nutrition, is an affirmation of three foundational theological principles of human embodiment: as created in the “imago Dei”, as unified body/spirit, and as part of God’s creation calling for proper stewardship. In a contemporary climate where women’s bodies in particular are viewed through the lens of commodification—as visual objects for sale based on prescribed notions of superficial esthetics and beauty—as well as the consistently high rates of eating disorders such as anorexia, bulimia, and obesity, authors Greenwood and Delgado offer a vision of how women and men can imagine a subjective relationship with their own bodies that reflects the abundant love of God for God’s creation. Spoken from the lived experience of professional fitness competitor and trainer, as well as trained biokineticist, Dr. Greenwood presents the most current scientific data in the field of biokinetics that grounds the theological analysis offered by Dr. Delgado, whose personal journey through anorexia and scholarly emphasis on Christian theological anthropology inform this work. Taken together, Greenwood and Delgado suggest a response to God’s love for humanity, including our physical bodily humanity, which entails a responsibility to attend to the physical fitness of our bodies in order to live into the fullness, flourishing and love of God’s creation as God intended.     

Closeness and Control: Exploring the Relationship Between Prayer and Mental Health

This study explored closeness to God and God‐mediated control as mediators in the relationship between prayer and mental health. The authors tested 3 models for mediation using structural equation modeling to assess the separate and combined effects in an online sample of 330 praying adults from predominantly Christian backgrounds. Although both mediators were relevant when entered separately, closeness to God proved to be a superior mediator when both variables were entered in 1 model. Counselors should consider prayer behaviors when culturally relevant and encourage meditative and colloquial prayer for clients where increased sources of perceived social support would be beneficial.     

The doubled movement of infinity in Kierkegaard and in Sūfism

S?ren Kierkegaard was a very rigorous critic of traditional philosophical thinking and speculative systems. According to his theory it is possible that there is a logic system, but not a system of life. If such a system exists, it can be known only to God. Man can attain the meaning of life only by his own relationship to God. However, this relationship cannot be explained by philosophy because it has to do with a transcendent ‘double movement of infinity’ which takes place between God and the individual. Like philosophy, mysticism cannot explain one's relationship to God. The difference is that philosophy neglects God as the absolute starting point, while mysticism forgets that an individual—after he has experienced divinity—may return to the real world. The self need not disappear in divinity. The dialectic of the relationship between God and man implies that both poles (God and man) are present, thus ‘the infinite difference between God and man’ does not disappear. Since Sūfism is a type of Islamic mysticism, it may be said that a Sūfi cannot witness God's truth if he remains in his union with God. It is therefore relevant to draw some parallels between Kierkegaard's view and a comparable Sūfi view about the human relationship to God.     

Attachment to God,religious tradition,and firm attributes in workplace commitment

Research on organizational commitment suggests there is an association between American theists’ emotional attachment to God and their emotional commitment to the workplace. A sense of divine calling has been shown to partially mediate this association but, beyond that, little is known. The purpose of this study is to shed further light on the relationship between secure attachment to God and affective organizational commitment. I do so by testing whether the employee’s religious tradition is associated with affective organizational commitment and whether the employee’s firm attributes moderate the relationship between attachment to God and organizational commitment. Results suggest that: 1) Catholics evince higher levels of organizational commitment than Evangelicals, and 2) firm size significantly moderates the relationship between attachment to God and organizational commitment across religious affiliations.     

LOVE IN THE "UNIDIVERSE": A SALESIAN PERSPECTIVE ON CHANCE

The notion of the universe evolving through an interplay of law and chance raises numerous theological questions. In particular, scientific evidence of chance confronts images of God and divine action within this emerging worldview. To interpret Christian faith within a scientific world, figures from church tradition are drawn into the conversation, and a particular spirituality is appropriated to highlight the relationship between science and religion. The personal, practical, accessible spirituality of Saint Francis de Sales is retrieved for the discussion. This Christian humanist recognized the love of God as paramount to a human-divine relationship. The themes of divine providence and the will of God illustrate a spirituality of the heart that provides relevant insights into the theological implications of chance. An overview of how the reality of chance has posed numerous questions is considered before drawing on the spirituality of de Sales. Various theological views on chance are presented. As Salesian thought enhances an understanding of divine action in a world of chance, contemporary theologies of chance provide a framework for understanding the teachings of the saint in a new way.     

Understanding and Incorporating God Representations Within Counseling

The religious and spiritual identity of a client may be relevant to the counseling process, and thus counselors should be prepared to integrate these components within treatment. The authors consider the assessment and exploration of God representations (i.e., God images and concepts) to understand and integrate religious and spiritual meanings within the context of a client's presenting concerns. The authors provide examples, strategies, and considerations for how to apply God representations within counseling.     

“Set your minds on things above”: shifting from trauma-based ruminations to ruminating on God

In this study, the authors investigated the relationship between trauma-based “Christian rumination,” mindfulness, and focusing on God among an online sample of Christian adults (N?=?234) from the United States. Participants endorsed experiencing a range of traumatic events, including natural disasters, car accidents, the death of loved ones, assault, and abuse, as well as the tendency to continue to think about the event. Using structural equation modelling, results revealed that “Christian rumination,” consisting of trauma-related ruminations (e.g., “why” and “what if” questions about the traumatic event, questioning God’s availability in the midst of the traumatic event), was positively associated with attempts to focus on God as a form of religious coping, mediated by mindfulness skills (i.e., attention, present focus, awareness, acceptance). The authors conclude by discussing a manualized treatment approach in development, based on the empirically-confirmed theoretical model in the present study, along with study limitations.     

Does God Play Dice? A Response to Niels H. Gregersen, “The Idea of Creation and the Theory of Autopoietic Processes”

The idea that the Creator has a plan for creation is deeply rooted in the Christian notion of Providence. This notion seems to suggest that the history of creation must be the execution of the providential plan of God. Such an understanding of divine providence expects science to confirm that cosmic history is under supernatural guidance, that evolution is therefore oriented toward a goal—to bring forth human beings, for example. The problem is, however, that science finds evidence for neither supernatural guidance nor teleology in nature. To address this problem, I understand Niels H. Gregersen to suggest that God is involved in the creative process. The reason science cannot demonstrate God's supernatural guidance of evolution is that the Creator structures the process from within. Gregersen argues that God is involved in the process of creation by changing the overall probability pattern of evolving systems.
In my view, such a model of how God interacts with creation is supported neither by orthodox Christianity nor by modern science. After a critique of Gregersen's argument and a brief history of the relationship between Christianity and science, I shall suggest an alternative. It is that the freedom of creation to create itself is implicit in the fundamental dogma of Christianity that God is love.     

The object beyond objects and the sacred

In both Freud's and Winnicott's thoughts regarding our psychological origin, there is the assumption of a given relationship which precedes all human relations. I refer to Freud's primal father and Winnicott's primary ideal object. I have chosen to call the object of this primordial relation “the object beyond objects” and to reflect on this as the psychological basis for an individual's faith in God. By examining what both these authors have to say concerning the sacred and the individual's way of relating to it, I feel that I am also able to describe maturation processes in the believer's relationship with God.     

General feelings of gratitude,gratitude to god,and hemoglobin A1c: Exploring variations by gender*

Research indicates that feeling grateful is associated with better physical health. However, most studies rely on self-reports of health. The purpose of this study is to see if feelings of gratitude in general as well as feeling grateful to God specifically are associated with a key biomarker of health – hemoglobin A1c (HbA1c). HbA1c is an indicator of blood sugar control. In the process of assessing the relationship between gratitude and HbA1c, an effort is made to see if the relationship between these measures and HbA1c vary by gender. Findings from a recent nationwide survey indicate that women are more likely than men to feel grateful in general and to feel grateful to God. The results further reveal stronger feelings of general gratitude are associated with lower levels of HbA1c. However, this relationship did not differ for men and women. In contrast, feeling grateful to God was associated with lower HbA1c, but this relationship emerged among women only.     

The Parent–Child Relationship as an Archetype for the Relationship Between God and Humanity in Genesis

This article explores the idea that the relationship between a parent and developing child may serve as an archetype for understanding the changing relationship between God and humanity in Genesis. With Adam, Abraham, Jacob, and Joseph representing successive stages of human development, the narrative structure of Genesis is said to portray the relationship between God and humanity as changing in a way that parallels a parent's changing relationship with his or her children across their growth toward psychological integration. This changing relationship with God, which starts out with a symbiotic union with the divine, progresses through separation and individuation, and culminates in reintegration with God, may offer a Biblical approach to psychological growth and healing, as well as a theoretical conceptualization for both the parental and mutable nature of God.     

A Theological Cartography of Cultural Evolution

This article maps key points of contact between Christian doctrine and recent advances in cultural evolution. Beginning with theological anthropology, the article shows that cultural evolution problematizes purely substantive accounts of the image of God. Moving to the doctrine of sin, we explain how cultural evolutionary findings enrich and challenge distinct aspects of hamartiology. The article turns to moral topics, since cultural evolution sheds light on altruistic and hyper-social behavior; additionally, we show how belief in moral deities and observation of religious rituals provide an evolutionary advantage. Finally, the authors analyze whether cultural evolution amounts to an explanation of religion.