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).     

Soul as Process: Buddhist Reflections on Mark Graves’ <Emphasis Type="Italic">Mind,Brain and the Elusive Soul</Emphasis>

This essay explores five aspects of Mark Graves’ work that relate to Buddhist psychological theories. These five are consciousness as a stream, ineffability, the true self/false self dichotomy, hierarchy, and Graves’ conception of the soul as process. More than similarities and differences, the essay suggests to productive points of interaction.     

Episcopal Applicants to Ordained Ministry: Are They Psychological Healthy?

The current investigation evaluated psychological and personality profiles of applicants to the diaconate and priesthood for several Episcopal dioceses. Applicants included both genders and their ages ranged from 29 to 67 years. A psychological testing battery including the MMPI-2, 16PF, and MCMI-III was administered to 42 applicants between 2008 and 2009 who subsequently entered the diaconate or priestly formation program in the Episcopal Church. Results indicate that these applicants were generally well-adjusted. Findings also suggest some tendency for defensiveness, repression, naïveté, and a strong need for affection, as well as for being emotionally stable, intelligent, trusting, and open to change. Finally, results suggest elevations on histrionic, narcissistic, and compulsive measures.     

Congregations and Older Adult Resources

This article defines ways in which a community can honor older adults as an invaluable resource to community life. A biographical study of a particular community is undertaken in order to extricate its theological convictions and ethical values. This study underscores the pivotal role of older adults in community function. Moreover, this article challenges scholars, caregivers, congregations to develop theories and strategies of care efficacious for healing.     

Spiritual Autobiography and Older Adults

Spiritual autobiography groups constitute a form of ministry that can potentially enrich the lives of older adults, their families, and their congregations. Such groups, when competently led, provide participants with an environment in which they can make meaning out of their lives, grieve their losses, and give and receive support. The actions and interactions involved in composing, telling, and hearing life stories are salutary exercises that can increase participants’ experiences of clarity, coherence, and connection to God and to each other. The spiritual wisdom that emerges from such life stories, when shared within congregations, can enhance intergenerational relationships and lead to spiritual growth for members of diverse ages.     

Confession and Forgiveness: A Pastoral Reading of <Emphasis Type="Italic">A Father’s Son</Emphasis> by Lionel Dahmer

This paper offers a pastoral reading of the memoir written by Lionel Dahmer, the father of the serial killer Jeffrey Dahmer. I suggest that the literary genre of the memoir provided Lionel with a means of confession that enabled him to process three particular experiences related to his son—namely, grief, shame, and regret. I also suggest that the writing of this confession enabled Lionel to forgive his son for his son’s various failures and, potentially, to forgive himself for his own failures as a father, though this latter point can only be offered speculatively. This memoir is inherently pastoral and theological because it deals with the themes of confession and forgiveness, and, theologically, the memoir also may be viewed as a work of penance. One theological upshot, based on Lionel’s experience, entails challenging the idea that God the Father abandoned God the Son on the cross: A more divine model of fatherhood would be one in which a father could embrace the shame of standing by his son when the chips are down.     

The Craftsman and His Apprentice: A Kohutian Interpretation of the Gospel Narratives of Jesus Christ

Kohutian theory suggests that relationships play a central role in structuring and sustaining the psychological self. In this article, we apply self psychology to the Father-Son dyad found in the Synoptic and Johannine narratives in order to understand the Jesus of the gospels in a new, psychologically informed manner. Conclusions are drawn related to how self psychology can help to elucidate the biblical relationship between God the Father and Son, or the craftsman and his apprentice, as well as how, conversely, the Father-Son dyad described in the gospels can inform self psychology.     

The bystander-effect: a meta-analytic review on bystander intervention in dangerous and non-dangerous emergencies

Research on bystander intervention has produced a great number of studies showing that the presence of other people in a critical situation reduces the likelihood that an individual will help. As the last systematic review of bystander research was published in 1981 and was not a quantitative meta-analysis in the modern sense, the present meta-analysis updates the knowledge about the bystander effect and its potential moderators. The present work (a) integrates the bystander literature from the 1960s to 2010, (b) provides statistical tests of potential moderators, and (c) presents new theoretical and empirical perspectives on the novel finding of non-negative bystander effects in certain dangerous emergencies as well as situations where bystanders are a source of physical support for the potentially intervening individual. In a fixed effects model, data from over 7,700 participants and 105 independent effect sizes revealed an overall effect size of g = -0.35. The bystander effect was attenuated when situations were perceived as dangerous (compared with non-dangerous), perpetrators were present (compared with non-present), and the costs of intervention were physical (compared with non-physical). This pattern of findings is consistent with the arousal-cost-reward model, which proposes that dangerous emergencies are recognized faster and more clearly as real emergencies, thereby inducing higher levels of arousal and hence more helping. We also identified situations where bystanders provide welcome physical support for the potentially intervening individual and thus reduce the bystander effect, such as when the bystanders were exclusively male, when they were naive rather than passive confederates or only virtually present persons, and when the bystanders were not strangers.