Swinburne and Christian theology

International Journal for Philosophy of Religion -     

Adlerian psychology as an intuitive operant system

Traditional accounts of the Individual Psychology of Alfred Adler tend to sentimentalize his system and obscure its functional flavor. Six basic Adlerian positions on human behavior, including Rudolf Dreikurs' "four goals of misbehavior," are interpreted as a primitive statement of operant principles. Applied techniques long used by Individual Psychology practitioners strongly resemble interventions that applied behavior analysts have developed by more systematic means.     

Cultural psychology and theology: Partners in dialogue

Cultural psychology stresses the importance of the historical and socio-cultural in the formation of the self, and, in its more sophisticated versions, acknowledges the importance of embodiment, emotions and intra-psychic factors too, making it a promising dialogue partner for theology. Following a brief summary of bridging issues between psychology and theology, Benson's recent cultural psychology framework is outlined. Its relevance for theology is considered under three headings: incarnational categories, self-knowing and God-knowing, and theological method. The essay concludes with a short reflection on the self in Eucharistic space, and the limits of cultural psychological accounts.     

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.     

Pastoral counseling for self-transcendence: The integration of psychology and theology

Conclusion In the concept of self-transcendence pastoral counseling can integrate psychology and theology by seeing them as two complementary interpretations of the single radical drive of the human spirit. By moving beyond ourselves in creative understanding, realistic judgment, responsible decision, and generous love we both realize our authentic being (true self) and respond to the gospel's call to loving service of the neighbor. A psychology that understands self-realization as self-transcendence and a theology that recognizes the gospel as a call to self-transcendence require no connecting bridge or reconciliation, only the discovery of their intrinsic unity as interpretations of the same fundamental human drive for self-transcendence.     

Dualism in medicine,Christian theology,and the aging

Distinguishing a person's soul or mind from a person's body describes dualism, the philosophical premise that fails to integrate the person as one, but instead leaves the person as two, usually as souland body or as mindand body. In dualism, one tends to think of the soul or the mind as the person and the body as an appendage. I argue that 1) dualism is rampant in medicine; 2) that Christian theology has fundamentally opposed it, and 3) that cultural dualism today threatens the aging in particular. To deal with this threat, I argue that the moral task of being human is to become one in mind and body. That is, I argue that the unity of the person which is the unity of the mind and body is not really a metaphysical given, but rather the goal or end of being human.