A Lesson from My Father

Simple acts can heal. And God is present in those simple and humble acts. The following is a true story that illustrates these truths, told from the perspective of eyewitness, son, and physician.     

Rate of conditioned reinforcement affects observing rate but not resistance to change

The effects of rate of conditioned reinforcement on the resistance to change of operant behavior have not been examined. In addition, the effects of rate of conditioned reinforcement on the rate of observing have not been adequately examined. In two experiments, a multiple schedule of observing-response procedures was used to examine the effects of rate of conditioned reinforcement on observing rates and resistance to change. In a rich component, observing responses produced a higher frequency of stimuli correlated with alternating periods of random-interval schedule primary reinforcement or extinction. In a lean component, observing responses produced similar schedule-correlated stimuli but at a lower frequency. The rate of primary reinforcement in both components was the same. In Experiment 1, a 4:1 ratio of stimulus production was arranged by the rich and lean components. In Experiment 2, the ratio of stimulus production rates was increased to 6:1. In both experiments, observing rates were higher in the rich component than in the lean component. Disruptions in observing produced by presession feeding, extinction of observing responses, and response-independent food deliveries during intercomponent intervals usually were similar in the rich and lean components. When differences in resistance to change did occur, observing tended to be more resistant to change in the lean component. If resistance to change is accepted as a more appropriate measure of response strength than absolute response rates, then the present results provide no evidence that higher rates of stimuli generally considered to function as conditioned reinforcers engender greater response strength.     

Elegiac Poetry: A Pastoral Resource with Complicated Grief

This essay argues that elegiac poetry, the poetry of mourning, may be a resource for pastoral care with complicated grief. It builds on Freuds distinction between mourning (normal grief) and melancholia (complicated grief), particularly as appropriated by French literary critic and psychoanalyst Julia Kristeva. It makes the case for elegy as a locus for externalizing a lost object which, in complicated grief, has been internalized as part of the bereaved persons self and which is not only grieved but also treated ambivalently if it is not hated. Drawing on the suffering God motif in Christian theologies of the cross, theological reflections supplement psychological arguments.     

Reflections on <Emphasis Type="Italic">The Passion of the Christ</Emphasis>

The purpose of this article is to offer pastoral reflections on the movie by Mel Gibson entitled The Passion of the Christ.     

Depression and Contributors to Vocational Satisfaction in Roman Catholic Secular Clergy

A nationally selected, random sample of Roman Catholic secular (i.e., diocesan) priests was examined using the Center for Epidemiological Studies-Depression scale and an instrument developed for this study to assess contributors to priests' vocational satisfaction. In addition, a self-report inventory gathered information regarding participants' demographics as well as four categories of predictor variables (i.e., overall level of vocational satisfaction, social support, spiritual activities, physical environment). The study yielded a response rate of 45%. Secular clergy reported rates of depression approximately seven times greater than are found in the general population, and also indicated that the recent sexual abuse scandal in the Roman Catholic church had negatively affected their mood. Priests' engagement in sacramental activities contributed greatly to their vocational satisfaction, and low levels of vocational satisfaction were found to be most predictive of depression. Factors comprising priests' vocational satisfaction were External Manifestations (e.g., preaching, teaching), Internal Manifestations (e.g., prayer life, affirmation of God's call), and Social Manifestations (e.g., relationships with parishioners, appreciation from others).     

The Middle Passage,Trauma and the Tragic Re-Imagination of African American Theology

African American Christian consciousness developed in response to the traumatic field in which African American subjectivity took shape. The expression of the faith in the African American tradition is fundamentally tragic as a consequence. The Middle Passage is the existential and symbolic nodal point of this experience. There is a sense in which African Americans remain very much on the water; marginalized and suspended between worlds. There is a deeper sense in which the African American situation and response reflects the condition of modernity and post-modernity in the sense that it is hardly more than modernity becoming conscious of itself. A thorough examination and exploration of its significance is essential to developing a theology that adequately expresses African American Christian consciousness. This paper is an attempt to lay out, what I think, are some of the basic components of the experience and the bare outlines or orientation of such a theology grounded in it.