By Stephanie Muravchik
Many have apprehensive that the ever present perform of psychology and psychotherapy in the United States has corrupted non secular religion, eroded civic advantage, and weakened group existence. yet an exam of the heritage of 3 significant psycho-spiritual activities considering that global conflict II - Alcoholics nameless, The Salvation Army's outreach to homeless males, and the "clinical pastoral education" circulation - unearths the other. those teams constructed a pragmatic spiritual psychology that nurtured religion, fellowship, and private accountability. They accomplished this through together with spiritual traditions and non secular actions of their definition of treatment and via placing clergy and lay believers to paintings as therapists. below such care, religious and emotional development bolstered one another. because of those techniques, the 3 events succeeded in attaining thousands of socially alienated and religiously upset americans. They confirmed that faith and psychology, even supposing antithetical in a few eyes, will be combined successfully to foster neighborhood, person accountability, and happier lives.
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Extra resources for American Protestantism in the Age of Psychology
Alfred Cooper, “Evaluation Report [for Thomas D. King],” Fall Quarter 1954, RG 001, ser. III, Box 137, folder 2086, Pitts. Dale Harris, “[Self-]Evaluation, Fall 1962,” December 21, 1962, RG 001, Box 144, folder 2196, Pitts. Henry Fitzgerald, “Evaluation of Summer Program, 1958,” Summer 1958, RG 001, Box 142, folder 2159, Pitts. Donald Adams, “Evaluation of Training,” Summer 1955, RG 001, Box 143, folder 2165, Pitts. 48 Because not all chaplains were as hesitant as Donald’s was, advanced students hoping to become independent chaplain supervisors themselves were interrogated and criticized over the extent to which they treated their own beginning students as patients.
55 Psychologists Carl Rogers and Abraham Maslow became indefatigable proponents of an optimistic new vision of human nature and the essential role therapy could play in bringing about a society that nurtured virtue. Carl Rogers, a one-time theology student who had abandoned faith for psychology, had begun laying out a nondirective therapy method in the 1940s. This approach relied on the clients, rather than the therapists, to direct their encounters, trusting clients to know what was best for themselves and to articulate their own values and sources of healing.
Anyone might be taken aback by the sudden realization of one’s own cruelty. But this realization had seismic theological implications for Pearson, whose denomination believed in a “second blessing” that freed some believers entirely from sin. As a Holiness minister, he had stood before his church as such a sanctified one. But the truly holy would not have lusted after a woman who was not his wife and certainly would not have wielded such feelings against his wife to deliberately wound her. He was not holy.