The Homosexual Tendencies of King James: Should this Matter to Bible Readers Today?

The question whether King James, who commissioned the translation of the Bible into English in 1604, had homosexual tendencies has been under discussion in recent years. We review the arguments presented against this view and conclude that they are largely circular and ad hominem. We then consider the evidence presented by those who argue for this view, including the emotional distance between King James and his wife; his intense affection for three men in the course of his life; contemporary criticism of his public expressions of affection toward two of these men; and contemporary allegations that his reluctance to commit England to war was due to his “effeminate” nature. We discuss his family history and his relationship to one man in particular and conclude that the argument he had homosexual tendencies is compelling. We then take up the associations that his own contemporaries made between homosexual behavior, effeminacy, pacifism, and the scholar, and present our view that in authorizing the translation of the Bible into English, he provided a scholarly model for male cooperation that was inherently superior to the martial model of male enterprise advocated by his opponents. We also suggest that his authorization of a new translation of the Bible was psycho-dynamically related to his loss of his mother in infancy and to his guilt for having failed to come to her aid when she requested his help. Finally, we make a case in behalf of the King James Version of the Bible on the grounds that it functions as a cultural selfobject (Kohut), due mainly to its maternal associations; that King James’s favorite Bible verse was Matthew 5:9—“Blessed are the peacemakers: for they shall be called the children of God”; and that James had homosexual tendencies.     

What Do Mothers Make Adolescents Feel Guilty About? Incidents,Reactions, and Relation to Depression

We found mothers’ history of depression and symptoms of depression among their adolescent children were both associated with the type of events that mothers made adolescents feel guilty about and with the mothers’ reactions to those events. Adolescents (20 male, 23 female) described incidents in which their mothers made them feel guilty and what happened afterward. Offspring of mothers with (versus without) a history of depression more often reported guilt when not at fault and over failing to meet maternal needs; reactions did not resolve matters and involved unregulated maternal emotions. Adolescents of mothers without a depression history more often felt guilty about specific events (e.g., breaking rules, bad grades) and reactions resulted in closure (through discipline, apologies, or forgiveness). Adolescents’ depressive symptoms were more severe when incidents were unresolved and involved maternal emotions and less severe when incidents were specific. In addition, maternal use of self-serving forms of guilt induction related to adolescent and parent depression.     

Erikson’s Case of the Theological Student

This article focuses on Erik H. Erikson’s case of a theological student on the borderline of psychosis. The case, presented in a lecture published in Insight and Responsibility (1964, pp. 47–80), was important to Erikson for two important reasons: It enabled him to gain confidence in his capacity to help young adults and convinced him that he was not being disloyal to Freud by focusing on patients’ religious experiences. His presentation of the case focuses on an enigmatic dream image that caused the patient to believe that he was losing his mind but that, when interpreted, led to a breakthrough in his therapy and eventual recovery of his mental health. The springboard for his study of Martin Luther, this case illustrates the three primary religious images that Erikson identifies in Young Man Luther (1958): the maternal matrix, the paternal voice, and the pure self. It also illustrates how the timely appearance of a new person in one’s life may have enormous therapeutic value.     

Orthodoxy and Science

The Orthodox Church is uneasy about contemporary science. What causes its uneasiness is not exclusively its slow reception of modern culture. An important cause is the fact that contemporary research sidelines ethical and spiritual criteria. The practical application of scientific discoveries in the area of biotechnologies provides abundant evidence for this. That said, progress is being made in regard to the Orthodox appraisal of modern culture and contemporary science and toward self-assessment against current cultural trends. This progress cannot make an impact, however, without an authenticating framework. Fortunately, three documents of the Holy and Great Council of the Orthodox Church provide an implicit framework for addressing matters such as the Orthodox attitude toward science, especially biology and its related branches, in light of theological anthropology and traditional ethical and spiritual criteria. A shared particularity of these documents is that they consider modern culture and scientific research in a missional perspective.     

The Perspectives and Challenges of Primacy and Synodality in the Orthodox Church Today

The Holy and Great Council of the Orthodox Church in 2016 should be perceived and received as a genuine manifestation of synodality at the beginning of the 21st century. It has reminded us that it is within the exercise of primacy and synodality at the universal level that the unity and the orthodoxy of the church is guaranteed. Its message referred to the proposal for the Holy and Great Council to become a regular institution to be convened every seven or ten years. By saying this, the Holy and Great Council has perhaps inaugurated a new era of synodality in the Orthodox Church on the universal level. This is perhaps the greatest contribution of the Holy and Great Council in an era of globalization, when the pastoral problems encountered by each local autocephalous church, due to a growing secularization of the world, are very similar and need a common synodal response.     

The Documents of the Holy and Great Council on Marriage and Fasting

This article offers a critical response to the documents on marriage and on fasting of the Holy and Great Council of the Orthodox Church, which took place in Crete in 2016. It suggests greater attention be given to the concept of oikonomia in contemporary Orthodoxy, both in the context of the issues raised in these two documents and with respect to other contentious issues. In contemporary Orthodoxy, the exercise of oikonomia is understood in different ways. One approach is the legalistic understanding of the term that is employed in the council documents; the second and more traditional approach is to understand oikonomia as discernment of what is true and authentic, even outside the canonical limits of Orthodoxy. The article asks whether such a perspective could characterize the church’s approach to other complex pastoral issues, such as those related to marriage and fasting.     

The Preparation and Organization of the Holy and Great Council

This paper, given at the 8th International Conference of Orthodox Theology, held in Thessaloniki, 21–25 May 2018, on the theme “The Holy and Great Synod of the Orthodox Church: Orthodox Theology in the 21st Century,” reviews the preparation, organization, and convocation of the Holy and Great Council of the Orthodox Church in 2016 and makes suggestions for the next pan-Orthodox synodal expression of the church.     

In the Wake of the Great Recession: Economic Uncertainty,Communication, and Biological Stress Responses in Families

The impact of spouses' communication about economic uncertainty on biological stress responses was examined. The sample included 82 Latino and Caucasian couples and one of their adolescents. Wives with low economic uncertainty experienced the greatest cortisol increase to a stressful discussion with their spouse, while wives with high economic uncertainty experienced a blunted cortisol response. Husbands with high economic uncertainty exhibited a low, unresponsive cortisol pattern. Wives who experienced elevated cortisol used more corumination and had low community support. The amount parents talked about their financial worries to their adolescent was not associated with the adolescent's mental health or biosocial markers, but the parents' economic uncertainty and corumination with each other were negatively associated with their own mental health.     

Maternal conceptions of the parenting role and mother–child collaborative behaviours in at-risk context

This study investigated to what extent mothers' conceptions of the parenting role drive mother–child collaborative behaviour as well as expert ratings on maternal practices. It also investigated whether there is any direct link between mother and child behaviours and expert ratings. Self-report measures for maternal conceptions and observed mother–child behaviours in the shopping task were obtained from a sample of 75 at-risk mothers with a child 8 to 12 years old. Social workers reported on mothers' negligent, coercive and resilient practices. Structural equation models showed that high power conception had a negative influence on mother and child's collaborative efforts, whereas reciprocity and parental support conceptions had a positive influence. Reciprocity, low power and parental support schemas consistently predicted experts' view on maternal practices. However, only mother's passivity predicted negatively expert ratings on resilient practice, indicating that expert views were mostly derived from mothers' reflections on their parenting role. Results suggested ways for improving experts' assessment of parental capacities and the use of intervention programmes to promote mothers' positive conceptions and actions.     

New Beginnings–an experience-based programme addressing the attachment relationship between mothers and their babies in prisons

Data about the quality of attachment between infants and parents in high-risk populations suggests that early intervention may be advantageous for positive developmental outcomes for the child. Mothers in prison represent a high-risk parenting population in terms of both attachment histories and economic and social risk factors. New Beginnings was constructed as a short term, experience-based programme for mothers and infants in the Mother and Baby Units of two UK women's prisons. It is based on the early intervention model developed at the Anna Freud Centre. The programme was piloted in 2004–5, with 27 participating dyads. This paper presents an overview of the pilot stage. Our aim is to introduce the thinking that went into the programme and to present initial observations concerning the effect of the programme. We describe the development of a framework for the programme and its preliminary evaluation using pre- and post-interview protocols concerning the mothers' thoughts and feelings about their babies. We used the Parent Development Interview, for both a qualitative analysis of the major themes in connection to child rearing and quantitative measures of reflective capacity in relation to the child on the part of mother-participants.