The Mother Relationship and Artistic Inhibition in the Lives of Leonardo da Vinci and Erik H. Erikson

In four earlier articles, I focused on the theme of the relationship of melancholia and the mother, and suggested that the melancholic self may experience humor (Capps, 2007a), play (Capps, 2008a), dreams (Capps, 2007c), and art (Capps, 2008b) as restorative resources. I argued that Erik H. Erikson found these resources to be valuable remedies for his own melancholic condition, which had its origins in the fact that he was illegitimate and was raised solely by his mother until he was three years old, when she remarried. In this article, I focus on two themes in Freud’s Leonardo da Vinci and a memory of his childhood (1964): Leonardo’s relationship with his mother in early childhood and his inhibitions as an artist. I relate these two themes to Erikson’s own early childhood and his failure to achieve his goal as an aspiring artist in his early twenties. The article concludes with a discussion of Erikson’s frustrated aspirations to become an artist and his emphasis, in his psychoanalytic work, on children’s play. Donald Capps is Professor of Pastoral Psychology at Princeton Theological Seminary. His books include Men, Religion, and Melancholia (1997), Freud and Freudians on Religion (2001), and Men and Their Religion: Honor, Hope, and Humor     

From religious icon to ‘our mother from heaven’: The appropriation of the Virgin Mary by Catholic women in Quito

In this article I look at the cult of the Virgin Mary in terms of its practices and its meanings. I did fieldwork in Quito, Ecuador, where I interviewed more than 20 women, aged between 30 and 50, who belong to Catholic groups or are active members of the parish. I found out that these women strongly identify with the Virgin Mary; they view her as a protector and a mother. Furthermore, the Virgin is not regarded as an afflicted figure or victim, but instead as a brave and empowered woman. The image they have of the Virgin contrasts with the Church's views that emphasise her obedience and sexual purity. Thus, I argue that the Virgin has become the property of these Catholic women and an icon of resistance of male-imposed Catholic rules.     

Introduction

Abstract

The introduction to the special issue situates the five following essays in the context of historical and contemporary theological reflection on maternality. It addresses the fraught connection between sexuality and maternality in the Christian theological imagination and argues that the maternal body has often functioned as a bridge between the opposed arenas of Word and flesh, God and humanity, and eternity and time. The introduction concludes by using the figure of the Virgin Mary as a lens to consider the theological themes of birth, grief, the incarnation, sacrifice, and Eucharist. Mary’s body, site of the incarnation, allows connection, mediation, contiguity, and congress to occur. As such, it also functions as a bridge between theology and sexuality.     

Towards a popular queer Mariology: rediscovering the virgin through popular religiosity

ABSTRACT

In the dominant theological production of Mary as holy “Virgin,” theological discourses have ironically hyper-sexualized the Mother of God. This article explores the sexuality of the Virgin, introducing a Popular Queer Mariology. Engaging with Gloria E. Anzaldúa’s treatment of Guadalupe/la Chingada/la Llorona, as well as veneration of Nuestra Señora de la Santa Muerte, this article contends that popular religiosity provides resources for queering the figure of Mary in ways that destabilizes whore/virgin binaries and affirms death, finitude, and the materiality of the body that dominant theological discourses have attempted to negate.     

Mother,Melancholia, and Dreams in Erik H. Erikson’s <Emphasis Type="Italic">Insight and Responsibility</Emphasis>

In an earlier article (Capps, 2007a) on Erik H. Erikson’s earliest writings (1930–1931) 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 a subsequent article (Capps, 2007b) on Erikson’s Childhood and Society (1950) I explored the same theme of the relationship of melancholia and the mother, but focused on the restorative role of play. In this article drawing from his Insight and Responsibility (1964) I continue this exploration of the relationship of melancholia and the mother, but focus on the restorative role of dreams. In support of this understanding of dreams, I focus on Erikson’s interpretation of one of Sigmund Freud’s dreams in light of the first two stages of the life cycle, and his view that the dream itself is inherently maternal. Donald Capps is Professor of Pastoral Psychology at Princeton Theological Seminary. His books include Men, Religion, and Melancholia (1997), Freud and Freudians on Religion (2001), and Men and Their Religion: Honor, Hope, and Humor (2002). He has served as editor of Journal for the Scientific Study of Religion and as President of the Society for the Scientific Study of Religion.     

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.     

Stepping Stones Triple P: An RCT of a Parenting Program with Parents of a Child Diagnosed with an Autism Spectrum Disorder

Whilst the Triple P Positive Parenting Program has a large evidence base (Sanders, Clinical Child and Family Psychology Review 2:71–90, 1999; Sanders, Journal of Consulting and Clinical Psychology 68:624–640, 2000) and preliminary evidence indicates that Stepping Stones Triple P is also efficacious (Roberts, Journal of Clinical Child and Adolescent Psychology, 35(2):180–193, 2006), to date Stepping Stones has not been evaluated with the ASD population. Fifty-nine families with a child with ASD aged between 2 and 9 participated in this randomized controlled trial. The results demonstrate significant improvements in parental reports of child behaviour and parenting styles with the treatment effects for child behaviour, parental over reactivity and parental verbosity being maintained at follow-up 6 months later. Further, the results suggest significant improvements in parental satisfaction and conflict about parenting as well as a sleeper effect for parental efficacy. The results indicate that Stepping Stones Triple P is a promising intervention for parents of children with ASD. Limitations and future research are also addressed.     

Maternal intrusion: Its roots and consequences

Abstract

Behind an intrusive mother’s view of her actual child lies a disproportionate, hidden desire to revive an ideal relationship with a perfect mother. The resulting image of an idealized child then becomes a strategic aspect of the mother’s own identity, representing an idealized figure from her own past. As the mother’s idealization is disturbed by the reality of the child, the mother experiences the situation between herself and the baby as “pathological,” that is, disruptive to her. She then attempts to repair the idealization by resisting any change in the status of her relationship to her child, even as the child grows older. Her rigidity in this regard necessarily excludes a paternal presence that could challenge or change the mother–infant idealized dyad. The mother’s orientation is also contradictory to, and acts as a resistance to, psychoanalytic therapeutic interventions, which aim at any “change.”     

Religion in War and Peace

The role of religion in generating violent conflict and peace is a major topic in public, political and scholarly debates. However, despite a burgeoning field of literature, this relationship remains inadequately explained. In general, social and religious studies tend to focus on macro-analyses, resulting in essentialist and even ethnocentric notions of religion, violent conflict and peace. By using the Bougainville crisis as a case study, this article argues that as long as we disregard people's ‘lived religion’, local realities remain intangible and, furthermore, no insight is gained into the actual processes by which religion may generate conflict and peace. In particular, I show how the Bougainville crisis was conceptualised as a Holy War, revealing how Mary, the mother of Jesus Christ, inspired people to fight against oppression and for peace at the same time.     

The Relationship Between Parental Knowledge and Monitoring and Child and Adolescent Conduct Problems: A 10-Year Update

Inadequate parental monitoring is widely recognized as a risk factor for the development of child and adolescent conduct problems. However, previous studies examining parental monitoring have largely measured parental knowledge and not the active methods used by parents to track the activities and behavior of their children. The seminal work of Stattin and Kerr (Child Dev 71:1072–1085, 2000; Kerr and Stattin in Dev Psychol 36:366–380, 2000) has challenged the field to reinterpret the construct of parental monitoring, focusing on the active components of this parenting behavior. As a result, this area of research has witnessed a resurgence of activity. The goal of the current paper is to review the evidence regarding the relationship between parental knowledge and monitoring and child and adolescent conduct problems that has accumulated during the past decade. Forty-seven studies published between 2000 and 2010 were identified by searching major databases and bibliographies and were included in this review. This paper will examine the following areas: (a) “parental monitoring” as “parental knowledge”; (b) parental knowledge as driven by child disclosure; (c) the relationship between parental knowledge and monitoring and child and adolescent conduct problems; (d) bidirectional associations between parental knowledge and monitoring and child and adolescent conduct problems; (e) contextual influences on parental knowledge and monitoring; (f) antecedents of parental knowledge and monitoring; (g) clinical implications of research on parental knowledge and monitoring; and (h) limitations of existing research and future directions.     

Family Conflict, Emotional Security, and Child Development: Translating Research Findings into a Prevention Program for Community Families

The social problem posed by family conflict to the physical and psychological health and well-being of children, parents, and underlying family relationships is a cause for concern. Inter-parental and parent–child conflict are linked with children’s behavioral, emotional, social, academic, and health problems, with children’s risk particularly elevated in distressed marriages. Supported by the promise of brief psycho-educational programs (e.g., Halford et al. in Journal of Family Psychology 22:497–505, 2008; Sanders in Journal of Family Psychology 22:506–517, 2008), the present paper presents the development and evaluation of a prevention program for community families with children, concerned with family-wide conflict and relationships, and building on Emotional Security Theory (Davies and Cummings in Psychological Bulletin 116:387–411, 1994). This program uniquely focuses on translating research and theory in this area into brief, engaging programs for community families to improve conflict and emotional security for the sake of the children. Evaluation is based on multi-domain and multi-method assessments of family-wide and child outcomes in the context of a randomized control design. A series of studies are briefly described in the programmatic development of a prevention program for conflict and emotional security for community families, culminating in a program for family-wide conflict and emotional security for families with adolescents. With regard to this ongoing program, evidence is presented at the post-test for improvements in family-wide functioning, consideration of the relative benefits for different groups within the community, and preliminary support for the theoretical bases for program outcomes.     

A Lutheran Reflection on The One Mediator,The Saints,and Mary1 in Relation to the Question: How Do Lutherans Understand Prayer for Other People?2

Abstract : In this article, the author offers a critical, appreciative appraisal of The One Mediator, The Saints, and Mary (1992), which was the publication that emerged from the eighth round of the U.S. Lutheran‐Catholic Dialogue. Writing from a Lutheran perspective and using the Joint Declaration on the Doctrine of Justification (JDDJ, October 31, 1999) as a critical hermeneutical lens, the author points to Luther's theological conviction concerning how Mary—the mother of the Lord Jesus Christ—and departed saints are to be regarded. Luther's emphasis on Christ the only Mediator was highlighted. Reflection on this text was done in light of the theme of the dialogue's eleventh round, “The Hope of Eternal Life.” Prayer is always in and through Jesus Christ.     

A Review of “Mind to Mind: Infant Research,Neuroscience, and Psychoanalysis”

Abstract

This article examines current research pertaining to the relationship between a mother and her children, and how this relationship may affect sibling interactions. Issues such as temperament, gender, and the age gap between children are also explored to ascertain their impact on the sibling relationship.

The displacement of the first-born child and the ensuing sense of loss and anger he may experience as a result of this is explored. The mother's second pregnancy is also discussed in regard to the impact of unresolved issues relating to her own sibling relations. The mother's interactions with each child, her role as a model for identification, and marital relations are discussed in light of their impact on sibling relations.

The evolution of a positive attachment between siblings is explored. Rivalrous behavior between siblings is also discussed, particularly in association to the mother's treatment of her own children and the manner in which the mother deals with her own aggression.     

Reports and Brief Communications - Psychoanalysis and Psychotherapy: The Journal of the Psychoanalytic Institute of the Postgraduate Center for Mental Health,New York

Abstract

This article presents research into the mother–child relationship according to psychoanalytic theory. It is based on data from groups of mothers who have children with special needs in the context of their experiences with inclusive education policies.     

Battered women venerating a vicious Virgin: Reconsidering Marianismo at a Bolivian pilgrimage shrine

Scholarly literature on domestic violence in Latin America often relates it to machismo and marianismo. Within this gender paradigm, women are understood to embrace the values of the Virgin Mary as a passive submissive role model. However, these studies omit facts relating to the actual role of the Virgin in daily practices. This article investigates whether women indeed view Mary as encouraging them to passively accept gender-related suffering by relating Bolivian women's experiences of domestic violence to their daily interpretations of the Virgin of Urkupiña in Quillacollo, Bolivia. We have found that the influences of religious syncretism have been largely ignored. In daily religious experiences of battered women the Virgin of Urkupiña's association with Pachamama is of great importance. We argue that women do not accept their situation in a marianistic way. Rather, rage is a central concept in their religious experiences. As their economical, social and physical means are limited, women draw on spiritual powers, among which is the Virgin of Urkupiña. The Virgin of Urkupiña is not only venerated for her capacity to endure suffering, but also as a powerful goddess of vengeance.     

Revisiting <Emphasis Type="Italic">The Depleted Self</Emphasis>

This article revisits Donald Capps’s book The Depleted Self (The depleted self: sin in a narcissistic age. Fortress Press, Minneapolis, 1993), which grew out of his 1990 Schaff Lectures at Pittsburgh Theological Seminary. In these lectures Capps proposed that the theology of guilt had dominated much of post-Reformation discourse. But with the growing prevalence of the narcissistic personality in the late twentieth century, the theology of guilt no longer adequately expressed humanity’s sense of “wrongness” before God. Late twentieth-century persons sense this disjunction between God and self through shame dynamics. Narcissists are not “full” of themselves, as popular perspectives might indicate. Instead, they are empty, depleted selves. Psychologists suggest this stems from lack of emotional stimulation and the absence of mirroring in the early stages of life. The narcissist’s search for attention and affirmation takes craving, paranoid, manipulative, or phallic forms and is essentially a desperate attempt to fill the internal emptiness. Capps suggests that two narratives from the Gospels are helpful here: the story of the woman with the alabaster jar and the story of Jesus’s dialogue with Mary and John at Calvary. These stories provide us with clues as to how depleted selves experienced mirroring and the potential for internal peace in community with Jesus.     

Male Commitment to the Cult of the Virgin Mary and the Passion of Christ as a Function of Early Maternal Bonding

Carroll's claim that the origin of the Catholic cult of the Virgin Mary can be at least partly illuminated by classical Freudian theory is tested empirically. Seventy-one non-Catholic males, selected for religious commitment, evaluated independently operationalized crucifixes and representations of the Vir- gin Mary. As predicted, an operational interactive measure of early maternal care and protection, assumed indicative of repression, best predicted selecting both a suffering Christ and an erotichurturing Virgin Mary.     

Beyond Existentialism: Kierkegaard on the Human Relationship with the God Who is Wholly Other

Recent scholarship argues that, for Kierkegaard, God's absolute alterity is a consequence of sin that is overcome by the redemptive activity of Jesus Christ. On such a reading, the work of Christ delivers individuals to lives of faith that are not infinitely qualitatively different from God. This fails to recognize that the absolute otherness of God is overcome not simply by the redemptive work of Christ but in and through the person of Christ. The failure to grasp this has tied Kierkegaard to an anthropocentric theology that prioritizes Christ's contribution to existential human development. This article challenges this perception by establishing Kierkegaard's emphasis that God would remain infinitely removed from humanity were it not for the continuing mediation of Jesus Christ.     

Where is the History in Mel Gibson’s <Emphasis Type="Italic">The Passion of the Christ</Emphasis>?

Mel Gibson’s repeated claim for the accuracy of his powerful and popular film, The Passion of the Christ, inevitably raises the question: Where’s the history here? A close analysis leads to these conclusions: Gibson provides no context for understanding the brutality suffered by Jesus in this film, why anyone hated him or followed him. Gibson relies on medieval speculations and 19th century visions for most of the plot and many of the scenes. He whitewashes the Roman prefect Pontius Pilate and presents Pilate’s wife as a crypto-follower of Jesus. He demonizes most of the Jewish leaders, especially the high priest Caiaphas, makes Mary, Jesus’ mother, the unhistorical focus of very many scenes, and ignores the historical Jesus’ critical actions, prophetic social critique, and profound concern for the poor and marginal.     

The Relationship Between Parent and Child Religiosity: Moderation by Perceived Parental Antisocial Problems

ABSTRACT

Parents influence their children’s religiosity through many factors including parenting practices, parental religiosity, and parental psychopathology. Little research, however, has been conducted on how different parental psychopathologies, such as antisocial problems, affect the relationship between parent and child religiosity. The current study used the Stearns-McKinney Assessment of Religious Traits to measure personal religiosity in emerging adults and asked them to report on the religiosity of their mothers and fathers. Participants reported the antisocial problems of their parents via the Adult Behavior Checklist. Structural equation modeling (SEM) was used to measure whether perceived parental antisocial problems, parent gender, and participant gender would moderate the relationship between perceived parental and emerging adult religiosity. Results indicated that maternal but not paternal interactions were significant, and gender analyses revealed that the interaction was significant only for females. Specifically, parental antisocial problems were associated with a weaker relationship between parent and child religiosity in the mother–daughter dyad only. Implications are discussed.