By Dr Stephanie Muravchik
Many have apprehensive that the ever present perform of psychology and psychotherapy in the US has corrupted spiritual religion, eroded civic advantage, and weakened group existence. yet an exam of the background of 3 significant psycho-spiritual routine seeing that global struggle II - Alcoholics nameless, The Salvation Army's outreach to homeless males, and the "clinical pastoral schooling" circulation - finds the other. those teams built a pragmatic spiritual psychology that nurtured religion, fellowship, and private accountability. They accomplished this via together with non secular traditions and religious actions of their definition of treatment and by means of placing clergy and lay believers to paintings as therapists. lower than such care, non secular and emotional development bolstered one another. due to those strategies, the 3 pursuits succeeded in achieving hundreds of thousands of socially alienated and religiously disappointed american citizens. They confirmed that faith and psychology, even if antithetical in a few eyes, should be combined successfully to foster neighborhood, person accountability, and happier lives
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Extra info for American Protestantism in the age of psychology
And that was Dunshee’s problem. Wood was thinking and behaving exactly as Protestant ministers had long done. But Dunshee wanted clergy to act in a new way. He, along with many of the council founders, aimed to remake Protestant ministry in America. Pioneering council members understood the minister as a “professional” fundamentally concerned neither with the salvation nor succor of souls but rather with the maintenance of community health. 5 This was the education – which became known as “clinical pastoral education” – that Wood had sought from Dunshee’s organization.
9 As this example suggests, supervisors spent much of their time trying to increase the self-awareness of ministers in the performance of their clerical duties. Supervisors met daily with their group of chaplain interns as well as one-on-one with them each week. Although such meetings were designed to discuss and analyze chaplaincy experiences, conversations could easily veer toward students’ personal psychology. Supervisors sometimes had a therapeutic and analytic agenda for the young ministers in their charge.
William F. Hunter became aware that when patients expressed religious doubts, they were testing him. 30 In their eagerness to rectify the students’ psychological obtuseness in their use of traditional religious acts, teachers were themselves sometimes religiously obtuse. One supervisor-in-training came to regret the fact that he had not encouraged or even permitted his student ministers to worship together. He had been concerned that it was an attempt at “avoiding direct communication” with one another.
American Protestantism in the age of psychology by Dr Stephanie Muravchik