Behavioral treatment of thunder and lightning phobias.

The use of four different behavioral techniques in the treatment of six female clients with thunder and lightning phobia is described. The techniques (Systematic desensitization. Covert reinforcement. Stress inoculation training, and Self administered desensitization with tape recorder) were evaluated in single-case experimental designs, using both self-report, behavioral, and physiological data.The immediate and follow-up results showed that five of the clients were completely recovered and the sixth markedly improved after their respective treatment (10–14 session). These results and the questions concerning continuous assessment in single-case design and external validity of laboratory assessment in phobic conditions are discussed.     

The three-systems-model of fear and emotion—A critical examination

The ‘Three-Systems-Model’ of fear and emotion (Lang, 1968; Rachman. 1978b) is reviewed and discussed. The paper is centered on four topics relevant to such a view of fear; The definitional focus; Measurement and quantification of components; Implications for etiology; Implications for treatment of phobias. Definitional problems with the radical operationalist view implied by the Tree-Systems-Model are identified and discussed. In addition problems with measurement and quantification of the various components are discussed. Implications for etiology of phobic fears are noted. Finally, it is suggested that treatment methods be individually tailored to the particular component response-profile displayed by each patient, and that the identification of such a profile is included in standard behavioral diagnosis procedures when fear is clinically assessed.     

Acquisition of phobias and anxiety response patterns in clinical patients

The ways in which phobic patients (N = 106; animal-, social- and claustrophobics) acquired their phobias were investigated in the present study. The results showed that a large majority (58%) of the patients attributed their phobias to conditioning experiences, while 17% recalled vicarious experiences, 10% instructions/information and 15% could not recall any specific onset circumstances. There was no clearcut relationship between the ways of acquisition and anxiety components (subjective, behavioral, physiological), nor did the conditioning and indirectly acquired phobias differ in severity. However, some interesting trends emerged in the data, showing that animal phobics who recalled conditioning experiences to a larger extent also responded physiologically. For patients with indirect onset experiences (for all three types of phobias) the reverse was true, i.e. they responded to a larger extent in a cognitive-subjective way, rather than with increased physiological arousal.     

Effectiveness of the ‘Hold me Tight’ Relationship Enhancement Program in a Self‐referred and a Clinician‐referred Sample: An Emotionally Focused Couples Therapy‐Based Approach

While evidence‐based couple therapies are available, only a minority of troubled couples seek help and they often do this too late. To reach more couples earlier, the couple relationship education (CRE) group program “Hold me Tight” (HmT) based on Emotionally Focused Couples Therapy (EFCT) was developed. This study is the first to examine the effectiveness of HmT. Using a three‐wave (waiting period, treatment, and follow‐up) within‐subject design, HmT was delivered to 79 self‐referred couples and 50 clinician‐referred couples. We applied a comprehensive outcome measure battery. Our main findings were that (1) self‐referred couples significantly improved during HmT on all measures, that is relationship satisfaction, security of partner‐bond, forgiveness, daily coordination, maintenance behavior, and psychological complaints, with a moderate‐to‐large mean effect size (d = .63), which was maintained (d = .57) during the 3.5 month follow‐up; (2) in clinician‐referred couples, who were vulnerable in terms of insecure attachment status and psychopathology, the improvement during HmT was moderate (d = .42), but this was reduced during the 3.5‐month follow‐up to a small effect (d = .22); (3) emotional functioning (typical HmT target) as well as behavioral functioning (typical Behavioral Couples Therapy‐based CRE target) improved during HmT; and (4) individual psychological complaints, although not specifically targeted, were reduced during HmT. These findings suggest that HmT is a promising intervention for enhancement of relationship functioning. Clinical implications are discussed.     

Eugene Carson Blake: Renewal in Church and Society

This article reviews the ecumenical involvement of Eugene Carson Blake, the second general secretary of the World Council of Churches (WCC) from 1966 to 1972, focusing on the support for the US civil rights movement and rejection of racism that he brought with him to the WCC. It also examines his role at the WCC's 4th Assembly, in Uppsala, which is often seen as a turning point in ecumenical history.     

The Mandate of the Ecumenical Movement

This is the text of the address given by Willem A. Visser 't Hooft to the Uppsala Assembly of the World Council of Churches (WCC) in 1968 after being named honorary president of the WCC, following his retirement as general secretary two years earlier. In this address, Visser 't Hooft reviews the 20th‐century history of the ecumenical movement and the contemporary mandate of the WCC, in which the central issue is the relationship between the church and the world, where the vertical dimension to God of the church's unity determines the horizontal dimension of its service to the world. The address concludes with four challenges: no horizontal advance without vertical orientation; the ecumenical movement and the churches need each other; church unity is important; and youth expects answers.     

The Ecumenical Movement and 1968

The year 1968 is remembered as a turning point in ecumenical history: the 4th Assembly of the World Council of Churches (WCC) in Uppsala appeared to mark the end of the era of early ecumenism and the beginning of a new era. This article questions this understanding of “Uppsala” and examines the reasons for such a mythologization of the assembly through analyzing its themes and conflicts in a twofold way. First, the analysis shows the connection between the students' revolts of 1968 and the assembly. Second, the article draws on the assembly's main theme, “Behold, I make all things new,” and the key aspects of ecumenical renewal discussed at the assembly: the new relationship between the WCC and the Roman Catholic Church, the WCC's commitment to development issues, liberation from racism, and the churches' role in political conflicts. While these themes became a symbol for identifying the assembly with a groundbreaking ecumenical change, the article argues that this change had already begun in the early 1960s, and that the assembly at Uppsala was more the medial and visible expression of this continuing ecumenical turbulence than its source.     

Uppsala 1968 – The Swedish Context

The 4th Assembly of the World Council of Churches (WCC) in Uppsala, Sweden, in 1968 was an event of global significance, drawing participants from around the world under the theme “Behold, I make all things new.” At the same time, it was an event taking place in Sweden – a country that by the 1960s had become a model of “responsible society,” with strong economic growth, an all‐encompassing welfare state, and an ambitious policy for international development that was channelling material aid to Southern Africa. For the Church of Sweden, the assembly marked a continuity with the 1925 World Conference on Life and Work convened in Stockholm by Swedish Archbishop Nathan Söderblom. In turn, the Swedish churches themselves were influenced by the Uppsala assembly, especially in the renewal of liturgy and worship. This article explores the Swedish dimension of the Uppsala assembly through examining the legacy of the Stockholm conference of 1925, the societal and political context in Sweden of the 1960s, the participation of youth, and the impact of the assembly on Swedish church life.     

Making All Things New

The relationship between the civil rights movement and the World Council of Churches was personified in the links between Martin Luther King Jr and Eugene Carson Blake, both of whom were known for heightening the spirit of prophetic Christianity through their involvements in the ecumenical movement and the mounting struggles against global poverty and the Vietnam War. As 2018 marks the 50th anniversary of the Uppsala assembly and King's assassination, this article focuses on the contributions of King and Blake to the kind of ecumenical movement that united peoples of faith in cooperative, concrete efforts to eliminate racism, poverty, and war. The central argument is that these joint efforts were still unfolding at the time of King's untimely death.     

Healing Intergenerational Wounds: An Integrative Relational–Neurobiological Approach

Old resentments and unfinished business from the family of origin can constrain adults in current relationships with parents or siblings and negatively affect relationships with partners or children. This article explores how old wounds get reactivated in current relationships and contribute to the intergenerational transmission of painful legacies and trauma. Building on intergenerational family theory and interpersonal neurobiology, the dynamics of reactivity and pathways for growth are explored. While much of the time the human brain is on autopilot, driven by habits and emotional reactivity, we are capable of bringing prefrontal thoughtfulness and choice to close relationships. Rather than being victims of parents or our past, we can become authors of our own relational life. Interventions are offered to help adult clients “wake from the spell of childhood,” heal intergenerational wounds, and “grow up” relationships with family of origin. The damage caused by parent‐blaming in therapy is explored and contrasted with Ivan Boszormenyi‐Nagy's emphasis on rejunctive action and cultivating resources of trustworthiness in intergenerational relationships. The family is considered both in its cultural context—including stressors and resources for resilience—and in its life cycle context. Aging in the intergenerational family is discussed, focusing on ways adult children and their parents can grow and flourish with the challenges at this time of life. Throughout, the theme of relational ethics—how we can live according to our values and “reach for our best self” in intergenerational relationships—informs the discussion.