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In spite of all that has been done in the way of applying scientific principles to religious ideas, there is much that yet remains to be accomplished. Generally speaking science has only dealt with the subject of religion in its more normal and more regularised forms. ... Read more

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An attempt to sort out Jung's three interwoven theories of religious experience: the scientific-psychological, the phenomenological-mythological, and the metaphysical-theological. This text distinguishes between these three theories so that the interpreter can then make a more discerning response to what Jung was in fact doing, i.e., expounding science and phenomenology and metaphysics. This work aims to help Jung's many-sided contribution to be more clearly seen and appreciated. ... Read more

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This book is aimed at the millions who find that traditional religion fails to meet their spiritual needs. ... Read more

Customer Reviews (5)

Clear, intimate, and significant
This book, which I've read twice through and refer to from time to time, gives the reader a clear explanation of spiritual paths. They are backed up by the author's experience and knowledge of the field.Being a southern boy from a conservative christian group, many of the concepts here are foreign to the heritage in which I was raised.I have attempted at times during the course of my life to understand and fathom this yet evolving alternative spiritual tradition.This book has been a help.The fact that it is authored by a person who comes from where I come from provides validation for me of the truths of this spiritual stream.David and I come from the same place in rural Arkansas.He is six years older than I and I can distinctly remember him on pitcher's mound throwing his roundhouse curveball to Pony league batters. We grew up in an intense, close knit christian group.Zealous and extremely rational, the rules are well set and little deviation allowed. But sincere, diligent, and devout beyond reproach.Therefore, I know where he is coming from.David was always a caring, thoughtful and feeling type person. Naturally, he went into the ministry originally but eventually found his way and home inthe psychology profession (lucky for you dear reader).Even though I haven't seen or talked with him since I was a teenager in the sixties I can still hear his voice when I read the book. You can perceive that he made an impression on me.The book shows that he has read widely and he draws from resources back to the Greeks and before as well as spiritual writings up to the present.It is not New Age pap.I really admired him for self-disclosure and for his guts to say some of the things he did in the sections on the feminine and the erotic.The book is intended for those "outside the walls of traditional religion".But, it is my opinion that it is no less useful for those (like myself) who are within organized religion.So read it and try out some of the paths.It is good that he provides suggested structure and discipline.Didn't Jesus say something like "My yoga is easy my burden is light"?

Beyond Religion and Into My Soul
This is one of the best books I have ever read.It is like I wrote it myself it is so near to my own philosophy.If you would to explore something outside what you have always been told is the truth, read thisbook!

This book will open your eyes, as it did mine!
As a spiritual teacher I have often been asked about spirituality and religion.David, however, deals with this topic better than anyone I have ever seen--Del Millers, author, Dancing with God

Insightful
This book expressed ideas that I have been feeling for a long time.This book was beautiful and spiritually insightful.I do believe in God and our lord and savior Jesus Christ, however traditional religion did not quenchmy hunger for spiritual knowledge.I strongly advise this book for thespiritual seeker

Highly recommended for the spiritual seeker.
A lucid, permission-giving approach to finding one's own spiritual path, written by a psychologist who realized that traditional religion no longer spoke to him and decided to search for "new wells" to drink from. Excellent. ... Read more

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Few writer-philosophers of the past have evoked as much curiosity in the twentieth century than Soren Kierkegaard. The further one probes into his thought the more his ideas prove to have relevance for the modern world and especially to Christians. Such is the case with psychology.

For Kierkegaard, the study of psychology is intrinsically linked with the task of personal becoming, reflecting his own struggle to overcome the dark and cheerless environment of his early life. His interpretive framework os consciously Christian. In his view, humankind was made for relation with God, and this recognition is basic to self-understanding. But in self-deception and rebellion against God, human beings are constantly resisting their own true happiness and fighting against their own best interests.

On this Kierkegaardian premise, C. Stephen Evans unfolds the implications and effects of this human desire for wholeness and growth of the self. This book is written "for psychologists, pastors, counselors, and ordinary people struggling to understand themselves and others." ... Read more

Customer Reviews (2)

insightful and inspirational
I'm not a psychologist but my wife is studying Christian psychology and I happened to read this book (her textbook). I never read Kierkegaard but this book gives a really good insight not just on Kierkegaard but on general Christianity. I just bought this copy for my cousin.

Great for Christian's wanting an overview
Many people into Kierkegaard are atheists. Of course, K was not. He might find the use of his works to defend that position interesting to say the least. Much of his work really is the basis for any 'Christian Psychology' with any real depth to it. K is very tough going sometimes for several resons, and many people need an overview before diging into the source material. This author does a great job in explaining K from a religous perspective. Particularly if you are a believer, this is a great place to start. Also the 'Hong' "Esential Kierkegaard" is a great anthology. ... Read more

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In recent years, there has been an increasing interest in linking psychology and psychotherapy with spirituality. This book explores the literature on spirituality as an important dimension of psychology, and explains the relationship between psychological treatment and spiritual healing. The author examines ideas from religious traditions including Judeo-Christian, Hindu and Buddhist, and considers their implications for psychotherapy and personal growth. He discusses Jungian psychology, the later work of the psychoanalyst Bion - and how object relations theory connects with the theory of spirituality. He discusses his theoretical considerations in particular practice contexts including working with people who have compulsive disorders, are experiencing addiction, and patients in palliative care. ... Read more

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Should psychology try to explain religion or try to understand it? Pioneers in psychology like Sigmund Freud and William James took opposing views on the matter, and it has been a hotly debated issue ever since. While psychology has been used in the past to attack religion, recent psychological findings have been more sympathetic to matters of faith. How should we understand their relationship today?

In Psychology and Religion, Michael Argyle, one of the world's most famous experimental psychologists, provides a comprehensive and accessible survey of what psychologists know about religion--and what they don't. Offering fascinating and surprising insights into people and their religious worlds, Argyle examines the results of psychology's study of religion--including those of his own important experiments--and explores a wide range of topics such as: the importance of religion in the works of Freud, Jung and James; the proven effects of religion on the behavior of individuals and groups; how psychologists study religious activities like prayer, worship and ritual; and how psychologists have revealed the significance of change in religion, particularly in understanding the impact of new religious movements. ... Read more

Customer Reviews (1)

Great studies - bad introduction and conclusion
This book is a great tool for understanding why some people are religious and some not. It looks at things like socializaion, personality, benefits and costs of beliefs to mental health and happiness, and many more. The book is filled with statistics to back up the findings. Also included is much analysis of what portions of the population believe and what they believe in. All of the authors findings are not his alone but more a summary of what the study of the psychology of religion has come to find.

The bad part of this book is when the author tries to draw conclusions from the findings. He is constantly trying to be even-handed and never to say that the findings could ever be used to question the validity of religion. He even tries to give the views of those opposed to religion based on psychology and then show why they are wrong. When he does this, he give pathetic imcomplete explanations, uses terrible logic, and completely misrepresents these views he is trying to explain away. I recommend you read the book and skip the intro and conclusion. ... Read more

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It has been argued that religious studies is a polymethodic discipline and that the student of religion should be familiar with the approaches of other major disciplines concerned with understanding the nature of religion. This volume is designed for undergraduate students to provide background material on methods of such relevant disciplines. It presents each of the significant approaches to the study of religion and brings together researchers representing a number of these major disciplines. The book has a consistent format: each discussion deals with the same themes, exploring the historical development of the approach, the characteristics of the approach, and the issues and debates arising from it. ... Read more

Customer Reviews (1)

A Reviw of Philosophical Psychology:Psychology, Emotions, and Freedom
CRAIG STEVEN TITUS, editor. Philosophical Psychology:
Psychology, Emotions, and Freedom

(Arlington, VA: The Institute for the Psychological Sciences, 2009), 223pp.
ISBN 978-0-9773103-6-4 (pbk).

The volume is an interdisciplinary collection of essays in philosophy, psychology, political theory, and religion, which were delivered at the 2005-2006 John Henry Cardinal Newman Lecture Series at the Institute for the Psychological Sciences (IPS) (Arlington, VA). It has been edited by Craig Steven Titus, a research professor at IPS and the University of Fribourg, Switzerland.

Chapter One, by Titus, works as the introduction for the essays contained in the volume. He contends that in the past, psychology has disengaged itself from faith and hope in God, which are some of the positive resources for this science. However, there are positive changes at work. He notes that scholars in these areas are developing a renewed vision of the human person by integrating personal, social, and spiritual resources. The purpose of this volume, he affirms, is to give a sample of a non-reductionist and non-exclusivistic Christian vision of philosophical psychology that seeks to do justice to the complexity of the human person and its larger resources.
In the context of introducing the volume, Titus works a definition of philosophical psychology as "the comprehensive study of the human psyche and person, which is established neither by empirical studies nor by clinical psychology nor even by a priori conceptual analysis alone." (p. 2). It also "seeks to understand the human person and its dignity, the workings of its unifying principle of life (traditionally called the soul), its embodi¬ment, and its capacities, notably including cognition, emotion, and volition" (p. 3). As a result, it connects elements not only from the psychological sciences, but also from philosophical anthropology, and the ethical and religious traditions that underlie those reflections. Philosophical psychology also provides a basis for psychological, moral, and social applications that recognize deeper human and spiritual resources.
Titus is critical of the modern tendency to subdivide, naturalize, and render autonomous the various fields of knowledge. This tendency does not produce a cohesive vision of psychology, with the result that there seems to be no place for a more overarching philosophical psychology. He also offers a historical note on philosophical psychology, distinguishing between the ancient philosophers and reductionist modern efforts.
Titus concludes this introductory chapter with a treatment of the topic of each contributor to the present volume.

In Chapter Two, Kevin L. Flannery examines G.E.M. Anscombe's call for a renewed philosophy of psychology. In the context of Anscombe's work, Flannery advances the question of why contemporary moral theory and psychology need a philosophical psychology. He well notes Anscombe's criticism of modern moral philosophers, who try to undermine the traditional idea that there exist absolute prohibitions against particular types of actions. One cannot do moral philosophy if one lacks an adequate philosophy of psychology, for the moral is not something we impose upon the world. According to Ascombe, we need a philosophy of psychology in order to understand what it means to be a good and virtuous person, and in order to understand how bad acts affect a person "underneath," as Flannery notes.

In Chapter Three, Benedict Ashley explores how metaphysics serves psychology. He leads the reader through a history of the study of the human psyche that pre-dates the term "psychology" itself and that includes its relationship with the other sciences. But in order to accomplish this task, one has to go back behind the modern distinction introduced by Wolff between philosophy and science, to the Aristotelian and Scholastic traditions the German protestant philosopher confused.
Ashley claims that even though Aristotle defended the different modes of knowing as autonomous sciences or philosophies, he also understood that the autonomous sciences in their own ways call for a more synthetic science that integrates their results, and this interdisciplinary and integrative science is properly called "philosophy."
He also makes a very important point when he affirms that psychology has two levels, animal and human, and therefore it is really a double discipline. First of all, it pertains to the animal level because it deals with animal behavior. Secondly, it must also pertain to metaphysics, since it includes the study of specifically human consciousness and free choice, which are spiritual behaviors that transcend the corporeal world. However, there is a genuine unity in psychology, because our human intelligence requires the service of the material body that it animates in order to think in a natural way.
Psychology needs metaphysics because it must be based on reality, for "the aim of psychotherapy should be to enable clients to transcend their defective evaluation of their life experiences, so that they are able to make free decisions no longer on fantasies and feelings but on reality" (p. 67).

In Chapter Four, Roger Scruton confronts biological reductionist efforts to discredit the distinctive nature of human freedom, self-consciousness, rationality, responsibility, and interpersonal intentionality. Such interpretations reduce purely intellectual human phenomena to the biological level.
As Titus notes in his introduction to the volume, Scruton takes a constructive approach which demonstrates that the truths of the hu¬man person, of self-conscious "creatures like us," such as human laughter, responsibility, and personhood, cannot be adequately accounted for by scientific explanations alone. Biological accounts do not suffice to describe the human person in its greatness and its unity. For that reason, Scruton critiques these hypotheses, especially Dawkins' theory of the memes, as subversive and vacuous theories and dreams lacking a real basis.
Scruton agrees that our biological functions are an integral part of our nature as human persons, and also the objects of fundamental moral choices. But he rightly affirms that we must be understood through another order of explanation than that offered by genetics and that we belong to a species that is not defined purely by the biological organization of its members. One of the effects of the belief that we should explain human behavior in exactly the same way as animal behavior, is that people begin to transfer to the animals the concepts that they have downgraded in their human use, such as the concepts of right, justice, dignity, and so on, so that these moral privileges of humans flood into the animal kingdom.
Scruton concludes by underscoring that we cannot foreclose the possibility that each hu¬man body harbors, in whatever embryonic form, a personality.

Chapter Five, by Ceslas Bernard Bourdin, deals with the problem of how is it that we should understand religious freedom in its historical context. At first, the chapter seems to be beyond the main theme of the volume, but as the lecture proceeds, one discovers that the study of philosophical psychology would be incomplete without an account of human and religious freedom. Bourdin focuses mainly on the political, philosophical, and theological grounds for the post-revolutionary French vision of religious freedom and of the separation of Church and State in the context of the opposition voiced by the Holy See.

In Chapter Six, Aidan Nichols considers the possibility of rapprochement of psychology and theology as it happened in the collaboration between English Dominican theologian Victor White (1902-1960) and Swiss psychologist C. G. Jung (1875-1961).
White proposed a synthesis between Thomism and analytic psychology. He found that Jung's theory of the archetypes gives all emotional life a spiritual meaning. According to White, if human instinctual drives derive their ultimate meaning from a relation to the infinite spiritual reality of God, then Jung's theory parallels Thomas' doctrine of God as the cause of all causes. He tried to reconcile both, but soon discovered that Jung's ideas were not compatible with Catholic doctrine. In his Answer to Job, Jung presents God as a highly undeveloped and amoral self, who has failed to put in the necessary psychological work in his own unconscious. It is for that reason, according to Jung, that God knew no moderation in his emotions and suffered precisely from this lack of moderation. According to Nichols, Jung views the Book of Job as setting man up as judge over God, who is tried and found wanting.
It turned out that the publication of Answer to Job not only marked the end of White's project of uniting Thomism and analytic psychology, but also the end of his career.

In Chapter Seven, Richard Sorabji examines emotions in the psychotherapy of the ancients, particularly that of the Stoics. According to him, the Stoics were the first to invent cognitive therapy. All emotions, the Stoics taught, can be brought under the heading of four basic emotions: appetite, fear, pleasure, and distress. The Stoics also taught that the emotions can be educated through cognitive judgment, that is, by withholding assent if our evaluative attitude is wrong. For that reason, Sorabji affirms that Stoicism is "is an intellectual pro¬cess in which, with any luck, you will find you can change your atti¬tude by intellectual effort, not by will power" (p. 178).
Nevertheless, Sorajbi identifies the limitations found in Stoic therapy. This therapy is not apt to address extraordinary difficulties nor bad moods nor the effects of emotions on other people. It is not helpful either for child-related and less intellectual issues nor for the education of emotions (as irrational movements) that are outside of cognitive judgment.
Lastly, he also considers the therapeutic insights found in the other major Greek approaches, such as Plutar¬ch of Chaeronea, the Epicureans, and Aristotle's school.

In Chapter Eight, Daniel N. Robinson discusses the intelligibility of emotions, for according to him there are no emotions without a reason. He claims that even if the sciences continue to advance in their findings that correlate emotional states with brain circuitry and chemistry, this will never explain what is most important: the fact that we are rational beings.

To conclude this book review, let me evaluate the contribution of this volume.
Great harm has been done to the understanding of the human person by the modern separation of psychology from metaphysics. This separation, which began in the fourteenth century, was taken up during the Enlightenment, and is at the center of much contemporary rejection of sound anthropology in psychology. In this historical context, this interdisciplinary collection of essays seeks to put modern reflections in a larger context and correct overly mechanistic and reductionist infelicities in order to open the way for more fruitful studies on the person as a whole. It is well noted that the methodological barriers, which neatly separate the various academic disciplines, are of relative utility only. One has to recognize a constructive vision of the ordering of the sciences so as to revitalize the deeper studies of the human person and community that an integrative philosophical psychology might allow.
I highly recommend this book to professors and students of the various psychological sciences, that they may always look at both the whole of the human person, and the metaphysical perspective from which personality has to be studied. As Thomas Aquinas asserted in his Summa Theologiae, human psychology must first begin with ontology, that is, it must be grounded in a sound metaphysics of human nature: "[In] our consideration of the soul . . . we shall treat first of what belongs to the essence of the soul; second, of what pertains to its faculties; third, of what belongs to its operations" (I, q. 75, prol.).

Pablo Muñoz Iturrieta, IVE
St. James Parish, Mount Rainier, MD
... Read more

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This explanation of classic theory features many relevant essays on persons, ideas, and applications. Not only is the text organized according to introductory counseling courses, but it is also a reference tool of enduring value. ... Read more

Customer Reviews (11)

Psych Book
I bought this as a possible textbook for a Christian-based highschool psych class. It is an excellent resource, well-written, but it was too technical for my needs. It is great to have as a reference.

An excellent new edition
After reading the earlier edition, I have found this newer edition to be so much more user friendly.This is an excellent reference book that could be added to any library.

Great Introduction to Psychology
If you are looking for an introduction to counseling from a Christian perspective this is a great book to start with. It was used in a psychology college course and I found the material to be interesting and informative. The authors did a great job at showing the different views and theories within psychology and didn't only share their own opinion.

I was amused to see two reviews mention the subject of demon-posession as a pro or a con towards the book. That was not what this book was about and the section they mention is just a tiny part of the book. They in no way implied that all mentally ill people are demon posessed.

As a textbook, this book was easy to read and not boring. It's always refreshing to see an easy to read handbook on psychology.

Mentally ill people are possessed by demons.
Unbelievably, this Christianist psychology textbook says that many mentally ill people are possessed by demons and need an exorcism. Enough said.

Good guide to demon posession and exorcism.
This book is used as a textbook in christian counseling programs. It has an informative section on how mental illness is caused by demon posession. There is also a helpful list of the symptoms of demon possession on page 260. After counselors determine that the client is possessed, the next step is exorcism.Of course this is all based on a literal reading of the new testament, praise the lord. If you believe the bible then you must believe in demon possession and exorcism. Students in counseling who read this book will understand that the devil causes mental illness and they will be fully qualified to diagnose and treat demon possession. Christian counselors/exorcists will no doubt rid the client of demons and return the client to health. If you are christian and have any kind of mental illness or psychological problem, be sure you get a proper exorcism from a christian counselor. Blessed be. ... Read more

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Psychologist and ethicist Robert Rocco Cottone takes readers on a religious journey, infusing postmodern philosophy, positive psychology, and ethics into a comprehensive vision of religion in the future. Defining postmodern religion in a positive, engaging, and educational way, he answers questions like "What is the nature of belief?" "Is there a universal god?" "When does life begin?" and "Is there an afterlife?" This book may profoundly change your understanding of religion and affect your practice of religion in a significant way. His method is entertaining, compelling, and sometimes perturbing, as he addresses both ancient and postmodern religion in a way that is personal and scholarly. He also provides a postmodern religious framework that is inclusive, affirming, positive, and drawn from the power of the human spirit. ... Read more

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This book is unique in the way in which it explains the rich iconography of Tibetan Buddhism in relation to spiritual psychology and the exploration of our inner world. It is a door into the rich and profound symbolism of Tibetan sacred art. The author uses concepts from Western psychotherapy to bridge an understanding of the meaning and functions of these symbols. ... Read more

Customer Reviews (3)

Replace yourself
I thought this was a great book, worthy of several readings.I just loaned my copy to some friends (one of which is dying), and will read it again when it's returned.The reason I used 'replace yourself' as a title is, deity practice essentially replaces the troubled ego.With practice we can all break through to enlightenment - but we find enlightenment is only another beginning.I found this quote in the book attributed to Gen Jampa Wangdu: "Realizing emptiness is not difficult; the difficulty is maintaining this awareness."If you have been looking for a style of meditation to follow this might be it.His drawings are also excellent.

An outstanding melding of two often different philosophies.
Rob Preece's THE PSYCHOLOGY OF BUDDHIST TANTRA clarifies tantric practice, showing how an understanding of the forces of fear and aggression may be channeled into creative expression and love. This blend of psychology and Buddhist principles allows readers to overcome common boundaries between Eastern philosophy and Western results-driven psychology, offering chapters based on Buddhist tantric strategies to keep results centered on life experience as well as spiritual purpose. The result is an outstanding melding of two often different philosophies.

Relating Eastern-Western Psychology & Tantra--4.5 stars
The author succinctly relates Tantra & psychology, mostly Jungian, with relevant parallels to alchemy.A former electronics engineer & a practicing psychotherapist, he brings a Western scientific & practical mental-emotional perspective to his practices as meditation teacher & tangka painter, showing the psychological parallels to Tibetan deities, dakinis, mandalas & increasing the reader's understanding & insight while appreciating the value of devotion, visualization, attunement to nature, & ritual.Taking a balanced view of both worlds enables a greater appreciation for each.He adds personal experiences with patients & meditators to ground his presentation.His analysis of ego death is enlightening--he places it in the context of psychological change theory involving an unfreezing of assumptions/concepts/viewpoints, followed by a transformation period; & culminating in a new paradigm.As he points out, this is similar to the famous Zen saying of a mountain being a mountain until a realization experience when it is no longer a mountain, but followed by a period of enlightenment when it once again is a mountain.Similarly, the ego "dies" is transformed, & finally is reborn anew.This is the best description I have read of this process.

He also provides a number of useful exercises/meditations.He promotes mutual cross-fertilization between Western psychology & Tantric Buddhism, noting that Buddhism has previously adapted to new countries/cultures & can adapt to the West as well.But this requires filtering out some Tibetan cultural peculiarities.He also delineates important differences between psychotherapists & Buddhist teachers & dangers for certain types of students, noting that: pp. 107-8: "In Buddhist psychology, there is no developmental model of the processes that unfold in childhood, as it assumes that the development of the ego has already been established.For this reason many Eastern teachers do not easily understand the nature of the wounding that often happens to Westerners as we grow up.They are surprised by how much damage has occurred to our sense of identity."Furthermore, p. 191: "The forces of the Shadow become demonic because they are not given appropriate recognition, conscious understanding, or respect" & that properly employed psychotherapy & Buddhist practices can turn demonic into daimonic such that the deities/archetypes of the unconscious transform from obstacles into stepping stones.

Most of the book is non-sectarian, but it seems to me to have a slight Gelugpa orientation, esp. regarding Mahamudra (MM) placed before Tantric generation stage practice & described as a basic meditation (see the Dalai Lama's book on Mahamudra)--not, IMHO, the Kagyu view of MM, & it relates poorly to Nyingma Dzogchen.Further, he uses "samadhi" as his Sanskrit translation of "Shine" vs. the usual "Shamatha", has IMHO misleading diagrams, e.g. Self is incomplete, provides no diagram listing, & seems at times a bit naïve.Still, this is a very fine book, well worth your time esp. for relating East & West. ... Read more

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How might Christian theology and spirituality inform the study and practice of psychology? This book shows how Christian insights into human nature can be integrated with psychological theory and suggests ways that a basic understanding of faith might positively impact the therapeutic process.

In the first part of "Why Psychology Needs Theology," philosopher and theologian Nancey Murphy explores the core assumptions of psychology and argues that theology and ethics address the same subjects that are of interest to psychology — in particular, the question of what constitutes a life well lived. In the rest of the book other scholars respond to Murphy's argument, exploring relevant connections between psychology and theology and discussing such important topics as gender, culture, and epistemology. This fruitful and stimulating exchange will interest teachers, pastors, professional care providers, and specialist readers.

Contributors:Mari L. Clements, Alvin Dueck, Cynthia Neal Kimball, Cameron Lee, J. Derek McNeil, Alexandra E. Mitchell, Nancey Murphy, Kevin Reimer, Frank C. Richardson, Brent D. Slife ... Read more

Customer Reviews (1)

Diverse views on the links between psychology and theology
The first third of this book comprises 3 chapters by Nancey Murphy based on a series of sponsored lectures given by her in 2003 at Fuller Theological Seminar. Her theme: "A radical proposal for integration: Psychology in dialogue with the Anabaptist tradition." The remainder of the book contains 6 responses by scholars mostly from other institutions. I enjoyed reading these chapters, and was moved by Murphy's attempt to use even the cold, abstract tool of Lakatosian methodology to bring the teaching and love of Jesus into secularized psychology. I would have liked, however, to know more about how very diverse branches of psychology can be amenable to Murphy's approach. She seems to have in mind mainly personality theories and theories of social interaction, but not exclusively. The only areas she actually addresses are research on altruism and on forgiveness. These are intended as examples, since she hopes that Christian psychologists will work out her ideas in their particular realms.

In the middle section of the book, professional psychologists take up this difficult challenge with varying success, attempting to extend Murphy's approach to family interactions (M.L. Clements and A.E. Mitchell), distorted views of the self and gender-injustice (C.J. Neal Kimball), the psychological costs of altruism as observed in "Arche" communities (K. Reimer) and the need to extend discussion beyond ethnic and cultural boundaries (J.D. McNeil).

The two final chapters, by B. D. Slife and F.C. Richardson are more critical. The authors, who both combine philosophical sophistication with an interest in psychotherapy, regret among other things the use of a Lakatosian methodology borrowed from the natural sciences.

My overall view is that the book breaks new ground by raising more questions than it answers. It is interesting and worth the attention of those who want to grapple with the implications of theology for psychology.
... Read more

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This book surveys the major theorists in the psychology of religion—Sigmund Freud, C.G. Jung, William James, Erich Fromm, Gordon Allport, Abraham Maslow and Viktor Frankl—who are all seminal thinkers and represent the classical theories in this field. Each of these theorists presents a more or less comprehensive theory of religion, which attempts to give an account of the psychological origin and/or value of religion. The approach of the book, in each case, shows how the theory of religion emerges not only from the theorist's psychological theory, but also from his own life experience. Each chapter contains an introductory overview of the theory, biographical material on the theorist, his theory of personality, his theory of religion, and an evaluation of the theory of religion. This consistent chapter format discusses the theorists' influence on the field, points out some developments from and reactions to the theory, and raises certain questions in order to stimulate readers' own critical responses. For individuals who wants to view—and better understand—religion from the psychological perspective.

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Religion and Science is a definitive contemporary discussion of the many issues surrounding our understanding of God and religious truth and experience in our understanding of God and religious truth and experience in our scientific age. This is a significantly expanded and feshly revised version of Religion in an Age of Science, winner of the American Academy of Religion Award for Excellence and the Templeton Book Award. Ian G. Barbour--the premier scholar in the field--has added three crucial historical chapters on physics and metaphysics in the seventeenth century, nature and God in the eighteenth century, and biology and theology in the nineteenth century. He has also added new sections on developments in nature-centered spirituality, information theory, and chaos and complexity theories.

Customer Reviews (7)

A good attempt at dialogue
In an era where many in the US believe the universe was made 6000 years ago and Adam and Eve walked alongside dinosaurs, and many religious believers are rejecting the theory of evolution (a keystone of modern science), there is a desperate need to bring religion and science into a better and more fruitful relationship.

The situation unfortunately is not helped with the rigid fanatacism on both sides of the fence, either with theologians who dismiss geology and biology because it contradicts the bible, or who reject advanced biotechnology because of medieval theories of the person, or by scientists like Richard Dawkins who try their best to use science as a hammer with which to smash down all religious systems and myths as worthless fictions which belong in the dustbin of history, and try to whitewash any possible influence religion and religious values may have to offer science or a scientific worldview.

Barbour offers in this work an impartial analysis of the relationship between religion and science and offers four basic modes of how the two human enterprises can relate to each other.While he does offer his own perspective, Barbour is rational in his arguments and avoids getting mired in pointless polemics against theological or scientific oppenents, and lets them be.

This book is of interest to any theologian, philosopher or scientist who is concerned about how religion and science relate to each other, especially in our turbulent times.

Comprehensive, Thought-Provoking, Engaging, Scholarly
"Religion and Science" is an in-depth philosophical discussion of religion and science. Ian Barbour's initial aim is to analyze the goals and methodologies of both science and religion - determining their similarities as well as their differences. The analysis is broad in scope and thorough in detail. Key scientific theories are examined and their metaphysical and theological implications are discussed. Different points of view are given fair consideration as the author takes the reader on an enlightening journey through a history of philosophical thought.

At issue here is what separates scientific truth from religious truth. To be sure the author goes to great lengths to answer this question and the reader will gain a plethora of insights along the way; however, the bottomline is this - namely, that science relies on objectivity while religion on subjectivity.

Is it possible to reconcile the objective truth with the subjective? Yes. How? Answer: "Process Thought."

What is Process Thought? Process Thought (or Process Philosophy as it is sometimes called) is a metaphysical system that views processes instead of irreducible particles or substances as the fundamental constituents of reality. It overcomes the duality of mind and matter by proposing a "dipolar Godhead" - one with both a physical as well as a mental pole. Moreover, it asserts that each process or event has both a mental and physical aspect. Dipolar Theism (the designated term for this viewpoint) "holds that the world is in God (panentheism), a view that neither identifies God with the world (pantheism) nor separates God from the world (theism)." "God includes the world but is more than the world." pg. 295.

Process Philosophy has important implications for both science and religion. It provides a rational basis for resolving the apparent dualism of mind and matter, and thereby reconciles the seeming conflict between science's quest for objective truth and religion's for subjective truth.

This tome is a great work of erudition; It is well-written, engaging and thought-provoking. It will offer you awealth of insights as well as an education in both the philosophy of religion and the philosophy of science. This book is highly recommended for the individual who is seriously seeking to reconcile the religious mind-set with the scientific - the intuitive mind with the analytical. You will not be disappointed.

No opposing views please.....
There are so many good things that can be said about this book.It is broadening, thought provoking, and stimulating. Ian is an evolutionary theologian, a term I use to describe one who believes God has directed and guided evolution to bring about humankind.If you have chosen to adopt God created the universe and human beings specifically, in this manner, you will indentify with its contents.When we tackle the questions and issues contained in this book, we can only come away saying no one really knows the answers-- the conclusion of Hawking in a Brief History of Time.With all his broad mindedness expressed throughout the book, I was so disappointed in one statement he makes relative to intelligent design (called 'Creation Science') and those who espouse it.

He says in respect to those who try in our educational system to
acquire some time for an opposing view in our school cirriculum,the following:"But when absolutist positions lead to intolerance and attempts to impose particular religious views on others in a pluralistic society, we must object in the name of religious freedom."Who turns out to be the narrow mind wanting no opposition, demanding he only understands the mysteries of the universe?"

Interesting but ...
Barbour's book is interesting and, I think, worth a careful read.The first part of the book, which focuses on the historical dialogue between science and religion, is particularly good.His treatment of modern scientific thought and some of the controversies therein is worthwhile, as well.The author emphasizes the interrelatedness of science and religion and the respective ways in which they create knowledge.It is pretty clear that Barbour writes from a liberal, pluralist Christian perspective.Most of his examples and expertise seem to focus on the Christian tradition but he does talk about Buddhism a bit.The position that is perhaps least represented is that of the conservative, Bible believer. This book is best read as a summary of various philosophies as Barbour's theology is flawed.

On Dinosaurs and Liberals
I find Barbour's book deeply offensive on several counts. First and foremost is the assumption underlying his entire project that somewhow science provides a kind of massive analogy for metaphysical speculation (see page 180). It is as if one has to forget the Kant ever lived. And this isn't just a small analogy here and there that Barbour is attempting. It is supremely monolithic. His basic working premise within his larger assumption -- of science driving our knowledge of God -- is that there is some kind of "dynamic and interconected" reality in the cosmos (ibid.). Changing, but still there (remember Kant?)in some kind of "intial aim" and "coherence." Of course Barbour is hanging his hopes on the eventuality of that greatest of all the secular desiderata -- a unified field theory. And what will that look like. Kind of like Anselm's God that is even greater than that which we CANNOT conceive?
But forget Kant, he is too difficult, too old, too dead. Let's talk Pomo. This is after all "ontic-theology" writ large across the entire cosmosmology. And you thought "phallo-logocentricism" died along with the dinsosaurs? Well wake up all you Branch Derrideans, you slumbering skeptics! Here comes Barbour!With yet another remake of Whitehead-does-God.How many categories do you we need? 138 at my last counting! (Only 7 in Process and Reality -- you better keep reading!) Boys and girls, do we got boxes for you!But we can now rest assured, God is not dead. On the contrary, he has been fully cataloged, compartmentalized, duly noted, and filed away, perhaps, for further use. Barbour has managed to de-transcedentalize the transcendal signifier in ways that Caputo, Taylor and Vattim could never even of imagined.
But I am not even sure if Barbour's God was evertranscendental. "It" surely was never omnipotent (page 326).And if God is not ominpotent then what of "transcendence"? What exactly might "God" be other than just another sytematically ambiguous signifier? -- not even a "transcendental" one! (Mixing my Wittgenstein and Derrida here -- but don't worry, Barbour has apparently read neither).
This "God" of Barbour's, like all of Process theology, is a God stripped of the history of the Christian Church. It is a new God, a better God, a one-size-fits-all. This is that weird kind of old liberal theology which will not die its final death, because it is kept alive on the artificail life support of that one strain of ossified university, seminary and divinity School style of theology. Stripped of the stories of Jesus, of the martyrs, of the councils, the great debates, the wars and the saints, we have a theology with out "theos," an "ology" with no subject matter but the metaphysical speculation of an obsolete professional class.
And ethics? Is there any sense of ethical resposibiltiy or obligation in this sytstem without a heart and without a face?There is an "interrelatedness" in this "continued journey toward greater harmony and enrichment" certainly (page 326). And is that supposed to be meaningful? The furthest Barbour can drag himself towards the ethical, is too quote that other dinosaur John Hick and say that the world is "an appropriate place for moral action" (page 302). Oh boy! But "process thought goes further" says Barbour (the excitment is almost unbearable). Because process theology knows that "evoulution is a long, slow, step-by-step process." Wow! Inspired for moral action and duty yet? I would say that is about as exciting as Walter Rauschenbusch, Hebert Spencer, and the rest of the social gospelers and evolutionists of over a hundred years ago.
If your idea of God is an amoral "process" stripped of all historicity and neatly compartmentalized for any liberal view, this is the book for you. Obviously, the only requirement for you to join the club, is that you must view all conservative Christians as "literalists," "absolutists," and equivialant to "nazis" (pages 82-85).Well, that should just about take care of half of all the practicing Christians in America. No need to "dialogue" with them! Kind of makes you wonder who the book was written to in the first place? (Maybe that tiny set ofliberal "process" academicians of a dinosaur-persuasion?) ... Read more

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As Princeton scholar Donald Capps says in the Foreword, decades from now, our successors will surely wonder how such a monumental undertaking as these four volumes on psychology and the Bible could have ever come about. These books provide the first comprehensive portrait from a relatively new field that combines psychological analysis with biblical studies. Thirty-four experts from seven countries gather here to show us how the various schools of psychology interpret the scriptures, from sexual laws and beliefs about shame to the personalities of Jesus, Job, and the prophet Ezekiel. A range of psychological perspectives from Freud to Kohut is chronicled, demonstrating a broad spectrum of applications from the Hebrew Bible and the New Testament.

The first volume, From Freud to Kohut, explains how 14 different psychological schools—including Freudian psychology, Jungian psychology, developmental and social psychology, and post traumatic stress disorder theory—view the scriptures. The second volume, From Genesis to Apocalyptic Vision applies psychological theory to interpreting the Hebrew Bible. The third volume, From Gospels to Gnostic, provides psychological insights on the New Testament, including the parables of Jesus and the book of Revelation. And the final volume, From Christ to Jesus, focuses on the new field of psychological inquiry into the Gospel accounts of the life of Jesus.

Customer Reviews (1)

Great Expectations Disappointed
In terms of what I was expecting, very disappointing and not worth the investment. I am a huge fan of Hal Ellens' body of work, appreciate the accessability of his writings, and had this set of books on my wish list for quite awhile as it appeared to match my interests perfectly. I now wish I had never put it on my list, much less purchased it for my library. Ellens' knowledge and scholarship is vast and unquestioned and there is a great deal of information in this set, but I was expecting a strong set of books that unpack the major connections between psychology and biblical texts/biblical theology. I would also have been very happy with the equivalent of a set of commentaries that examine selected biblical texts through the lens of psychology. Instead, much of the content in these four volumes seems distressingly superficial--and I find that to be the case whether Ellens is discussing Jesus' leadership style in one volume or Fowler's stages of faith in another. In short, my hopes and expectations for this set were gravely disappointed and I feel I could have spent the same amount of money better elsewhere--including other examples of Ellens' work. ... Read more

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Customer Reviews (4)

Info
Just as scientists observe and catalog the material world, Buddhists for centuries have been observing and cataloging the components of the human psyche. Addressing both the nature of the human mind and how humans know what they know, Buddhist psychology offers a rich and subtle knowledge of the inner experience. Here, Buddhism's unique, time-tested way of viewing the mind is explained so that followers of Tibetan Buddhism can understand their anger and aversion, and develop equanimity, patience, and love.

extremely helpful
If you want to learn anything about the Buddhist's belief of The Mind, you've come to the right place.This text includes explanations for the 51 mental factors and also the 6 main minds.Some of the explanations are a bit confusing, but after reading the entire book (it's not very thick, maybe a half-inch or so) I was able to comprehend the Buddhist thoughts on the Mind.

Well written and helpful
Nicely explains the Buddhist theory of the mind in lucid modern prose. A good summary of a very complex subject. The author has a whole series of similar books on Buddhist topics; this one was so good I am considering reading the others.

Simple and deep
Most of the books in Buddhist Psychology are not direct to the point. In this case, the author understands that he is writting to a general public or a non-buddhist public, who may not do meditation practices. You may have to read it step by step to absorve the contents but, for sure, you will enjoy reading it. ... Read more

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Christian Scientists are trapped in a mindset that twists their perception of reality, teaches them to mistrust their physical senses, and short-circuits their ability to make informed, reasoned decisions regarding healthcare.

The Religion That Kills examines how people become ensnared in Christian Science and discusses how this religion can affect them emotionally, physically, and spiritually. The book also discusses Mary Baker Eddy – the founder of Christian Science – in terms of her leadership style, her claim to divine revelation, and her misuse of both secular and biblical language.

The Religion That Kills is a tool for recovering from the negative effects of Christian Science, for understanding Christian Science logic and terminology, for helping Christian Scientists objectively evaluate their religion, and for discussing biblical issues with Christian Scientists. ... Read more

Customer Reviews (39)

Unbelievaly bias
This book plays on total sensationalism and has false information. Just because extremists take their understanding of religion and do drastic things by no means represents the whole.

the religion that kills
Well written and very informative. helped me understand people i know who are recovering from christian scientist cult/sect, whatever it is considered.thank you!

Exaggeratory, and Offensive
Let's cut to the chase.We all know that the title of this book was used simply to entice readers.The fact of the matter is, if you've ever known a Christian Scientist, they are very practical, loving people.They only wish the best for their families, and themselves.The religion is not a cult, people come and go as they wish.People are never punished for their beliefs unless they are directly putting down the church (membership can be revoked).Many Christian Scientists live by the philosophy "God does not keep score."They try their best to rely on healing, but Christian Scientists are NOT against going to the doctor if a condition persists.This book really tries to put C.S. in a box.Christian Scientists are like any other group of religious people.There are good ones, and there are bad ones.So why write a book full of anti-C.S. propoganda?Just to sell books.

Disappointing at best
This book is book is a sad attempt at the authors misguided pension for drama spreading.It holds nothing of what is at the heart of Christian Science, but sure has a catchy title.

A book of truth and eye opening!!!!!
This book does have a regrettable title, since it's content is purely based on books approved by the Christian Science Mother Church, by a former Christian Scientist.It is not a "bashing" book, but a truthful oversight into the reality of the Christian Science movement which I was regrettably raised in and have thank goodness, gotten away from not without guilt and mind control.I even sent a copy of this book to my mother, a former, devout Christian Scientist who has not completely rejected the religion and she devoured the book in three days, sighting me all sorts of examples of how the book was so true in her upbringing, and upbringing of myself and siblings.There is some very interesting information of Mary Baker Eddie herself, and plently of space leaving the ultimate question up to the reader.Is Christian Science a Religion That Kills, Mind Controlling, Cult.My answer after reading the book was only stronger and more informed than before, my opinion, yes.

... Read more

Product Description

While nearly half of Americans identify themselves with a fundamentalist brand of religion, and a sizable minority has rejected religion altogether, there is a vast middle ground. This book is aimed at that huge group of people who describe themselves as spiritual but not religious. In other words, people who are open to encountering the divine and the transcendent, and indeed actively seek these experiences. The authors help readers improve their understanding of the religious nature of the psyche, the origins of myths and religions in the collective unconscious, and the ways in which organized religion has often worked to infantilize its followers. They leave the reader with an empowered ability to claim his or her own spiritual authority and lead a more abundant, authentic life.

Many of those who have left organized religion have done so because it has hurt them in some way or because it failed to address their needs, yet they maintain a strong yearning to reconnect with the divine and transcendent level of human existence. As religious fundamentalism continues to influence so much of our national discourse, and as atheistic books rank high on bestseller lists, the time has never been more crucial for a book to address a third way between fundamentalism and atheism - a way that encourages readers to connect with their true religious nature, while at the same time maintaining their intellectual integrity and claiming their own authority. McGehee and Thomas offer that third way.

Customer Reviews (4)

A gem for seekers
The book is a gem for any seeker who is disappointed with organized religion. Being familiar with the work of Swiss psychologist Carl Jung is a big plus in reading this book. The author (Pittman) identifies himself as a liberal shaman of the Christian tribe, since Pittman is an Episcopal clergy and a Jungian analyst. Pittman goes after the sorry state of organized religion (which he coins as the American Religion) and its desire to trivialize things, keep its followers unconscious and infantile in their thinking, and suppresses those who want to stand out, like Jesus did, and be themselves. The author discusses the negative effects of Puritanism and Fundamentalism and challenges the readers to become individuated (a Jungian term that basically means being psychologically developed and authentic). Pittman reminds the reader the emphasis Jung put of the looking at sacred religious stories and symbols as they relate to the underlying myths (a myth being something that is not true on the outside but is true on the inside). The author invites the readers to become conscious and look at the sacred stories and symbols in a manner that ignites an authentic passion for believers in the twenty first century.
I attended a workshop that Pittman gave in Richmond in September 2010. I even had a chance to sit and have a simple lunch with him. I was honest with him about being a pantheist in my spiritual views. In truth I had violently vomited the Christian belief I was raised with, many years ago. Reading Pittman's book made me find many common points with the author, who stressed several times in the book that being individuated and authentic comes with a high price. I can say that Pittman is the first Christian author (OK, he is liberal by his own admission) who opened the door for any kind of healing from organized religion that has insulted my intellect and scaredme with its fear and guilt tactics. The author affirmed my dignity as a seeker and affirmed the sacred path I follow by being open to what all kinds of gifts that myths bring.
During his visit in Richmond, the author mentioned his monthly trips to give talks all over the country, and the discomfort associated from the airport hassles. These hassles are tempting him to stop traveling, but he is not sure what to do. I would ask the author "What would Jesus do?", or much better yet (borrowing from the author's own book) "What would (the fully individuated) Pittman do?"
I highly recommend this book for readers who want to salvage their "organized religion" beliefs and are willing to encounter the spark of the divine that dwells within! Finally I want to thank the authors (sorry that I only focused on Pittman as the author in my review) for an open and honest book that brings many blessings.

Psychology meets Spirituality!
This book is an edited transcrpition of many of McGehee's lectures and reads as such.It's real, raw, and it will "change your whole life" just like his lectures. Many people tell me "it's the only book i've ever read 2+ times". It's also super potent - 1 page a day is a glorious feast. I don't know of anyone who so embodies and poignantly articulates how to get to the place where psychology meets spirituality, which I believe is the critical integration we must make to have a healthy either one.

Illuminating . . .
Pittman McGehee's many years as an Episcopal priest and Jungian analyst enable him to define and identify with the yearnings that motivate spiritual seekers. After years of speaking engagements that never fail to captivate his audiences, McGehee brings his provocative message to a broad audience with The Invisible Church. If you are engaged in the spiritual journey, you will find insights in this book that will inspire you for years to come.

Stupendous!!
Pittman McGehee is the voice of a new consciousness.His thoughtful, illuminating, provoking examination of the fluidity of spirituality awakens the inner Divinity in all of us. Magnificent! A Fiesta of intelligent thought! Micki Grimland, LCSW-ACP ... Read more