By Gerrit Glas (auth.), Gerrit Glas, Moshe Halevi Spero, Peter J. Verhagen, Herman M. van Praag (eds.)
This book’s objective is to counterpoint and deepen our mental knowing of biblical suggestions and personalities. Such realizing is proper for theology in addition to for psychology and psychiatry. it might probably support theologians to contextualize their self-discipline by way of bringing it into touch with modern mental and existential concerns and tensions, either at someone and a societal point. It additionally encourages psychologists and psychiatrists to increase and refine their vocabularies after they attempt to understand the existential which means of what's transmitted to them by way of their clients.
The ebook highlights the options of prophecy, martyrdom, and messianism from Christian and Judaic views. every one inspiration deals one biblical determine as consultant: Jeremiah, Paul, and Jesus, respectively. The sections on those 3 topics and personalities are sandwiched among a piece on historic and conceptual concerns, and a piece dedicated to opt for interdisciplinary issues.
Biblical photographs of soreness, soreness, discomfort, wish, resentment, and awe are a part of our cultural historical past and form the best way we comprehend our lives and sufferings. Biblical views on human lifestyles, nevertheless, fluctuate in a few vital respects from modernist conceptions that be successful in psychotherapy and psychiatry. The booklet investigates the opportunity of a theological feedback on universal frameworks of mental and psychiatric figuring out of the internal global of the buyer. It additionally bargains new how one can comprehend the ‘transformative’ energy of religion.
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Additional resources for Hearing Visions and Seeing Voices: Psychological Aspects of Biblical Concepts and Personalities
For thinkers such as Joseph Campbell (1968), the mythic power of the Biblical stories overpowers any historical truth the stories might possess, just as is the case with other religious myths. ” At bottom the hero of the myth is Everyman; each one of us is the hero, and the myth is the recounting of the quest each individual makes for salvation. For Campbell the quest is a search for the underlying unity between the self and God: “The two—the hero and his ultimate god, the seeker and the found—are thus understood as the outside and inside of a single self-mirrored mystery, which is identical with the mystery of the manifest world.
Still, it still seems clear that Meier’s account of critical Biblical method is at least an advance on Troeltsch. The result has been a new appreciation of the role of miracles and the supernatural in the narrative of Jesus. There is surprising agreement among critical scholars today, not that Jesus performed miracles, because critical history, even as practiced by Meier, does not allow such an affirmation, but that he was believed by his contemporaries to have performed miraculous deeds. T. ”16 There is also a large consensus that Jesus’ followers believed from a very early time that God had miraculously raised Jesus from the dead.
Many writers see ancient stories of gods and heroes, such as those preserved in the great Greek tragedies, as stories that express in a particular and imaginative way universal truths of a psychological and/or metaphysical nature. C. S. ”9 Though, like Lewis, I would personally want to leave open the possibility that a story with mythic power could also be historically true, there is no question that the vast majority of myths are non-historical and that they do not lose this mythic expressive power because of this lack of historical actuality.