PSYCHOLOGICAL APPROACHES TO CHRISTIAN DOCTRINE
CHRISTIAN DOCTRINES:
APPROACHES IN THE HUMAN SCIENCES
Volume 1
A Bibliographic Series
by Douglas Rayment
Edition 1.0
November 1992
Edited for Network Distribution by
Michael Strangelove
Research Centre for the Study of Religion
Centre de Recherche en Sciences des Religions
Universite d'Ottawa / University of Ottawa
Copyright 1992 by Douglas Rayment.
All rights reserved. This bibliography may be archived for public use
in electronic or other media, as long as it is maintained in its
entirety and no fee is charged to the user; any exception to this
restriction requires the written consent of the author.
Douglas Rayment
Religious Studies Department
University of Ottawa
177 Waller
Ottawa, Ontario
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(613) 564-6641 (Fax)
This bibliography was made possible through the support
of the Research Centre for the Study of Religion,
Department of Religious Studies, University of Ottawa.
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PSYCHOLOGICAL APPROACHES TO CHRISTIAN DOCTRINE
Table of Contents
A. General Psychological Approaches to Religion and Christianity 1
B. Sigmund Freud (Primary Works on Religion) . . . . . . . . . 13
C. Sigmund Freud (Secondary Works on Freud and Religion) . . . 14
D. Psychoanalytic Thought and Religion . . . . . . . . . . . . 19
E. Carl Jung (Primary Works on Religion and Christianity). . . 32
F. Carl Jung (Secondary Literature on Jung and Religion) . . . 34
G. Psychoanalytic and Analytic Psychology: Journals & Associations 37
NB - Items occur in chronological order.
A. General Psychological Approaches to Religion and Christianity
PSYCHOLOGICAL APPROACHES TO RELIGION AND CHRISTIANITY
-- General Bibliography
Charbounier, V., Maladies des mystiques (Paris, 1874)
James, William, "Reflex Action and Theism" (1881), in The Will to
Believe and Other Essays in Popular Philosophy (1897). ["Among
all the healthy symptoms that characterize this age, I know no
sounder one than the eagerness which theologians show to assimilate
results of science, and to hearken to the conclusions of men of
science about universal matters. One runs a better chance of being
listened to today if one can quote Darwin and Helmholtz than if one
can only quote Schleiermacher or Coleridge." p. 111]
The American Journal of Psychology founded by Granville
Stanley Hall in 1887. [the first journal of psychology in the English
language]
Daniels, A. H., "The New Life: A Study in Regeneration," American
Journal of Psychology (1895) 6:61-103.
James, William, "The Will to Believe" (1896), in The Will to Believe
and Other Essays in Popular Philosophy (1897). [James'
functionalism expressed in the following: "If religious hypotheses
about the universe be in order at all, then the active faiths of
individuals in them, freely expressing themselves in life, are the
experimental tests by which they are verified, and the only means by
which their truth and falsehood can be wrought out." (1897:229)
Leuba, J. H., "The Psychology of Religious Phenomena," American
Journal of Psychology (1896) 7:309-85. [Leuba was a positivist]
Leuba, J. H., "Introduction to a Psychological Study of Religion,"
Monist (1901) 11:195-255.
Leuba, J. H., "The Contents of Religious Consciousness," Monist
(1901) 11:535-73.
Leuba, J. H., "Religion: Its Impulses and Its Ends," Biblioteca
Sacra (1901) 58:758-69. [Leuba a writer in the field of psychology
and religion]
Coe, G. A., The Religion of a Mature Mind (New York: Fleming
Revell Co., 1902).
Everett, C.C., The Psychological Elements of Religious Faith
(1902). [among popular and semi-popular textbooks and summaries]
James, William, The Varieties of Religious Experience (New York:
Modern Library, 1902).
Leuba, J. H., "Tendances Fondamentales des Mystiques Chretines,"
Revue Philosophique (1902) 54:1-36, 441-87.
Leuba, J. H., "The State of Death," American Journal of
Psychology (1903) 14:397-409.
Starbuck, E. D., Psychology of Religion (New York: Scribner's,
1903). [important; Starbuck was a theist]
Hall, G. S., Adolescence (2 vols.; New York: D. Appleton, 1904).
[important study of the psychology of religion]
Leuba, J. H., "Faith," American Journal of Religious and
Psychologica Education (1904) 2:1-23.
Leuba, J. H., "The Field and Problems of the Psychology of Religion,"
American Journal of Religious and Psychological Education
(1904) 1:155-67.
Journal of Religious Psychology, Including its Anthropological and
Sociological Aspects (1904 - 1916). [founded by Granville Stanley
Hall]
Leuba, J. H., "On the Psychology of a Group of Christian Mystics,"
Unid (1905) 14:15-27.
King, I., "The Differentiation of the Religious Consciousness,"
Psychological Review Monograph Supplement (January 1905).
Leuba, J. H., "Fear, Awe, and the Sublime in Religion," American
Journal of Religious and Psychological Education (1906) 2:1-23.
Moses, J., Pathological Aspects of Religion (London: Strechert,
1906).
Leuba, J. H., "Religion as a Factor in the Struggle for Life,"
American Journal of Religious and Psychological Education
(1907) 2:307-43.
Pratt, J. B., The Psychology of Religious Belief (New York: The
Macmillan Co., 1907). [in the work of Pratt is seen the beginnings of
a coalition between psychology and some other branches of the
comparative study of religion]
Cutten, G. B., The Psychological Phenomena of Christianity (New
York: Charles Scribner's Sons, 1908).
Delacroix, H., Etudes d'Histoire et de Psychologie du Mysticisme
(Paris: Alcan, 1908).
James, William, Human Immortality (1908).
Inge, W. R., Faith and Its Psychology (London: Duckworth,
1909). [Dean Inge is a perceptive writer on Christian neoplatonism
and author of a book on Plotinus]
Ames, E. S., The Psychology of Religious Experience (Boston:
Houghton Mifflin Co., 1910). [Edward Scribner Ames (1870-1958)
argued that religion should be understood as social righteousness,
and as the consciousness and preservation of the highest social
values]
King, I., The Development of Religion (New York: The Macmillan
Co., 1910).
Stratton, G. M., Psychology of the Religious Life (New York:
The Macmillan Co., 1911).
Leuba, J. H., A Psychological Study of Religion (New York:
Macmillan, 1912). [important]
Coe, G. A., The Psychology of Religion (Chicago: University of
Chicago Press, 1916). [important]
Leuba, J. H., The Belief in God and Immortality (Chicago: Open
Court, 1916).
Koepp, W., Einfuhrung in das Studium der Religionspsychologie
(Tubingen: Mohr, 1920).
Mueller-Freienfels, R., Psychologie der Religion 2 vols.
(Sammlung Gschen, Bd. 805-806) Berlin 1920.
Pratt, J. B., The Religious Consciousness (New York: The
Macmillan Co., 1920).
Ames, E. S., "Religion in Terms of Social Consciousness," Journal
of Religion (1921) 1:264-70.
Butler, P., "Church History and Psychology of Religion," American
Journal of Psychology (1921) 32:543-51.
Hill, Owen Aloysuis, Psychology and Natural Theology (New
York 1921).
Hocking, W. E., "Is the Group Spirit Equivalent to God for All
Practical Purposes?" Journal of Religion (1921) 1:482-96.
Sheldon, H. C., "The Psychology of Religion Interrogated," (1921)
Princeton Theological Review 20:41-56.
Stachlin, W., "Die Wahrheitsfrage in der Religionspsychologie,"
Archiv fur Religionspsychologie (1921) 1:136-59.
Starbuck, E. D., "The Intimate Senses as Sources of Wisdom,"
Journal of Religion (1921) 1:129-45.
Wobbermin, G., Systematische Theologie nach religionspsycho-
logischer Methode. II. Band: Des Wesen der Religion (Leipzig:
Hinrichs, 1921).
Pym, T. W., Psychology and the Christian Life (New York:
Doubleday, 1922).
Schaub, E., L., "The Present Status of the Psychology of Religion,"
Journal of Religion (1922) 2:362-79.
Wunderle, G., Einfuhrung in die moderne Religionspsychologie
(Munich: Koesel & Pustet, 1922).
Barry, F. R., Christianity and Psychology (London: Student
Christian Movement Press, 1923).
Barry, F. R., St. Paul and Social Psychology (New York: Oxford
University Press, 1923).
Behn, S., "Von methodischer Selbsbeobachtung in der
Religionpsychologie," Archiv fur Religionspsychologie, (1923)
3:160-89.
Brooks, C. H., Christianity and Auto-suggestion (New York:
Dodd, Mead and Co., 1923).
Girgensohm, K., Religionspsychologien, Religionswissenschaft und
Religion (Leipzig: Antrittsvorlesung, 1923).
Heiler, F., Das Gebet: Eine religionsgeschichtliche und
religionspsychologische Untersuchung (Munchen: Verlag von Ernst
Reinhardt, 1923); translated as Prayer (New York: Oxford
University Press, 1932).
Hudson, C. E., Recent Psychology and the Christian Religion
(New York: Doran, 1923).
Lidgett, J. S., "Religion and Psychology," Cont. Rev. (1923)
124:601-10.
Lutoslawski, W., "The Conversion of a Psychologist," Hibbert
Journal (1923) 21:697-710.
Stolz, K. R., The Psychology of Prayer (New York: Abingdon,
1923).
Mathews, S., "Theology from the Point of View of Social Psychology,"
Journal of Religion (1923) 3:337-51.
Pfister, O., Some Applications of Psychoanalysis (London:
George Allen & Unwin, 1923).
Stratton, G. M., Anger: Its Religious and Moral Significance
(New York: The Macmillan Co., 1923).
Thouless, R. H., Introduction to the Psychology of Religion
(New York: The Macmillan Co., 1923).
Brotherston, B. W., "Religion and Instinct," Journal of Religion
(1924) 4:504-21.
Northridge, W. L., Recent Psychology and Evangelistic
Preaching (London: Epworth Press, 1924).
Price, E. J., "The Limitations of the Psychology of Religion," The
Hibbert Journal (1924) 22:644-73.
Selbie, W. B., The Psychology of Religion (Oxford: Clarendon
Press, 1924).
Strickland, F. L., Psychology of Religious Experience (New
York: Abingdon, 1924).
Allier, R., La Psychologie de la Conversion (Paris: Payot, 1925).
Bovet, P., Le Sentiment Religieux et la Psychologie de l'Enfant
(Neuchtel and Paris: E. Delachaux et Niestle, 1925).
Leuba, J. H., The Psychology of Religious Mysticism (New York:
Harcourt, Brace and Co., 1925). [culmination of his positivist
interpretation of mysticism]
Pym, T. W., More Psychology and the Christian Life (New York:
Doran, 1925).
Wobbermin, G., Systematische Theologie nach religionspsycho-
logischer Methode. III. Band: Wesen und Wahrheit des
Christentums (Leipzig: Hinrichs, 1925).
Psychology and the Church edited by Hardman, O., (New York:
The Macmillan Co., 1925).
Baillie, J., The Roots of Religion in the Human Soul (New York:
Doran, 1926).
Bennett, C. S., "Religion and the Idea of the Holy," Journal of
Philosophy (1926) 23:460-69.
Clavier, H., L'Idee de Dieu chez l'Enfant (Paris: Fischbacher,
1926).
Cronbach, A., "Religion and Psychoanalysis," Psychological
Bulletin (1926) 23:701-13.
Hickman, F. S., Introduction to the Psychology of Religion (New
York: Abingdon, 1926).
Leuba, J. H., "The Psychology of Religion as Seen by Representatives
of the Christian Religion," Psychological Bulletin (1926) 23:714-
22.
Elliott, H. S., The Bearing of Psychology upon Religion (New
York: Association Press, 1927).
Flower, J. C., An Approach to the Psychology of Religion (New
York: Harcourt, Brace and Co., 1927).
Josey, C. C., The Psychology of Religion (New York: The
Macmillan Co., 1927).
Sanctis, S. de, Religious Conversion (New York: Harcourt, Brace
and Co., 1927).
Pfister, O., Psychoanalyse und Weltanschauung (Leipzig:
Internationaler Psychoanalytischer Verlag, 1928).
Pym, T. W., Spiritual Direction (New York: Morehouse, 1928).
Clark, E. T., The Psychology of Religious Awakening (New York:
Macmillan Co., 1929).
Conklin, E. S., The Psychology of Religious Adjustment (New
York: The Macmillan Co., 1929).
Grensted, L. W., Psychology and God (New York: Longmans,
Green and Co., 1930).
Horton, W. M., A Psychological Approach to Theology (New York:
Harper & Bros., 1931).
Bouquet, Alan Coates, Religious Experience: Its Nature Type and
Validity (Cambridge, 1932).
Stolz, K. R., Pastoral Psychology (New York: Abingdon, 1932).
Hughes, T. H., The New Psychlogy and Religious Experience
(London: George Allen & Unwin, 1933).
Dewar, L., & Hudson, C. E., Psychology for Religious Workers
(New York: Harper & Bros., 1934).
Ligon, E. M., The Psychology of the Christian Personality (New
York: The Macmillan Co., 1935).
Wieman, H. N., and Wieman, R. W., Normative Psychology of
Religion (New York: Thomas Y. Crowell Co., 1935).
Brunner, Emil, "Biblical Psychology," in God and Man: Four Essays
on the Nature of Personality trans. David Cairns (London: SCM
Press, 1936). [concise statement of the subject-object dichotomy as
the basic focus for a theological criticism of psychology {see Berthold
(1965}]
Macmurray, John, The Structure of Religious Experience (Yale
University Press, 1936).
Hughes, Thomas Hywel, Psychology and Religious Origins (1936).
Hughes, T. H., Philosophical Basis of Mysticism (New York:
Charles Scribner's Sons, 1937).
Stolz, K. R., Psychology of Religious Living (New York:
Abingdon, 1937).
Bonnell, Pastoral Psychology (New York: Harper, 1938).
Hollington, J. D., Psychology Serving Religion (New York:
Abingdon, 1938).
May, Rollo, The Art of Counseling (Nashville, Tenn.: Cokesbury
Press, 1939).
Stolz, K. R., Tricks Our Minds Play on Us (New York: Abingdon,
1939). [a prolific writer in the psychology of religion]
Christianity and Mental Hygiene edited by Hiltner, S. (New
York: Federal Council of Churches, 1939).
Lignon, E. M., The Future is Now (New York: The Macmillan Co.,
1940).
McKenzie, J. G., Psychology, Psychotherapy and Evangelism
(New York: The Macmillan Co., 1940).
Hughes, T. H., Psychology of Preaching and Pastoral Work (New
York: The Macmillan Co., 1941).
Hughes, T. H., Psychology and Religious Truth (New York: The
Macmillan Co., 1942).
Wise, C. A., Religion in Illness and Health (New York: Harper
and Bros., 1942).
Stolz, K. R., The Church and Psychotherapy (New York:
Abingdon, 1943).
Allport, G. W. The Roots of Religion (New York: National Council
of the Protestant Episcopal Church, 1944).
Johnson, P. E., Psychology of Religion (Nashville: Abingdon
Press, 1945).
Sherril, L. J., Guilt and Redemption (Richmond: John Knox
Press, 1945). [not sure if this is psychological in approach or not]
Hiltner, S, "The Psychological Understanding of Religion," Crozer
Quarterly (1947) 24:3-26.
Tournier, Paul, The Whole Person in a Broken World (1947; tr.
John and Helen Doberstein, 1965) [the physician as believer]
Kirkpatrick, G., "Religion and Humanitarianism: A Study of
Institutional Implication," Psycholgical Monographs (1949) 63
(9).
Jones, E., "Psychoanalysis and the Christian Religion," in Essays
in Applied Psychoanalysis Vol. II International Psychoanalytic
Library, no. 41 (London: Hogarth Press, 1951).
Jones, E., "A Psychoanalytic Study of the Holy Ghost," in Essays
in Applied Psychoanalysis Vol. II International Psychoanalytic
Library, no. 41 (London: Hogarth Press, 1951).
Jones, E., "The Psychology of Religion," in Essays in Applied
Psychoanalysis Vol. II International Psychoanalytic Library, no.
41 (London: Hogarth Press, 1951).
McNeil, John T., A History of the Cure of Souls (New York:
Harper & Row, 1951; 1977).
Sullivan, H. S., The Interpersonal Theory of Psychiatry (New
York: W. W. Norton and Co., 1953).
Ostow, M. and Scharfstein, B. A., The Need to Believe: The
Psychology of Religion (New York: International Universities
Press, Inc., 1954). [pp. 102-109 presents a psychoanalytic
interpretation of Augustine's conversion]
Hofmann, H., Review of C. G. Jung Answer to Job The
Christian Century (1955) LXXII:452-53.
Johnson, P. E., Personality and Religion (Nashville: Abingdon
Press, 1957).
Argyle, Michael, and Benjamin Beit-Hallahmi, Religious Behavior
(1958). rewritten and published as The Social Psychology of
Religion (London and Boston: Routledge & Keagan Paul, 1975)
Clarke, Walter Houston, The Psychology of Religion: An Introduction
to Religious Experience and Behavior (New York: Macmillan Co.,
1958) [good textbook]
Tournier, Paul, Guilt and Grace: A Psychological Study (1958;
tr. Arthur W. Heathcote and others, 1962).
Johnson, P. E., Psychology of Religion (Rev. edn. Nashville:
Abingdon Press, 1959).
Bultmann, Rudolf, "Paul" in Existence and Faith trans.
Schubert M. Ogden (New York: Meridian Books, 1960). [Bultmann's
understanding of the limits of what is properly psychological in self-
understanding, and the relation between this and `the subjective' and
`fantasy']
Pruyser, Paul, "Some Trends in the Psychology of Religion,"
Journal of Religion XL No. 2, (April 1960) 113-129.
Meissner, W. W., Annotated Bibliography in Religion and
Psychology (New York: Academy of Religion and Mental Health,
1961).
Mower, O. H., The Crisis in Psychiatry and Religion (New York:
Van Nostrand, 1961).
Blake, J. A., "Faith as a Basic Personality Need," Pastoral
Psychology (1962) 13:43-47.
Dean, D. G., & Reeves, J. A. "Anomie: A Comparison of a Catholic and
a Protestant Sample," Sociometry (1962) 209-12.
Doniger, S., The Nature of Man in Theological and Psychological
Perspective (New York: Harper & Row, 1962).
Moberg, D. O., The Church as a Social Institution (Englewood
Cliffs, NJ: Prentice Hall, 1962).
Thomas, O. C., "Psychology and Theology on the Nature of Man,"
Pastoral Psychology (1962) 13:41-46.
Katz, Robert L., Empathy: Its Nature and Uses (1963). [`an
interesting psychological and religious study' Gay]
Pfister, O., Psychoanalysis and Faith (New York: Basic Books,
1963).
Stendal, Krister, "The Apostle Paul and the Introspective Conscience
of the West," Harvard Theological Review LVI No. 3 (July 1963),
199-215. [certain Protestant views of conscience are foreign to
Hebraic and Pauline teaching, informed by psychological
understanding]
Glock, C. Y., "The Role of Deprivation in the Origin and Evolution of
Religious Groups," in R. Lee and M. E. Marty (eds.), Religion and
Social Conflict (New York: Oxford University Press, 1964).
From Religious Experience to a Religious Attitude edited by
Godin, A. (Brussels: Lumen Vitae Press, 1964).
Marty, M. E., "Epilogue: The Nature and Consequences of Social
Conflict for Religious Groups," in R. Lee and Marty (editors)
Religion and Social Conflict (New York: Oxford University
Press, 1964).
Berthold, Fred, Jr., "Objectivity and Personal Encounter," Journal
of Religion XLV No. 1, (January 1965) 39-45. [critical discussion
of Brunner's criticism of psychology]
Goodenough, Erwin Ramsdell, The Psychology of Religious
Experiences (New York: Basic Books, 1965). [from the viewpoint of
the history of religions]
McLaughlin, B., "Values in Behavioral Science," Journal of Religion
and Health (1965) 4:258-79.
Pattison, E. M., "Contemporary Views of man in Psychology,"
Journal of Religion and Health (1965) 4:353-66.
Johnson, P. E., "The Trend Toward Dynamic Interpersonalism,"
Religion in Life (1966) 35:751-59.
Hillman, James, Insearch: Psychology and Religion (New York:
Charles Scribner's Sons, 1967).
Moberg, D. O., "The Encounter of Scientific and Religious Values
Pertinent to Man's Spiritual Nature," Sociological Analysis
(1967) 28:22-33.
Arnold, Wilhelm, "Die Religionpsychologie auf neuen Wegen,"
Munchener Theologische Zeitschrift (1968) 19:46-49.
Homans, Peter, ed., The Dialogue Between Theology and
Psychology vol. 3 of Essays in Divinity ed. Jerald C.
Brauer (Chicago: University of Chicago Press, 1968).
Psychology and Religion: A Contemporary Dialogue edited by
J. Havens (New York: Van Nostrand, 1968).
Guntrip, Harry, "Religion in Relation to Personal Integration,"
British Journal of Medical Psychology Vol. 42 (1969) pp. 323-33.
Dittes, J. E., "The Psychology of Religion," in E. Aronson and G.
Lindzey (eds.), Handbook of Social Psychology vol. 5
(Cambridge, Mass.: Addison-Wesley, 1970) pp. 602-59.
Elkind, D., "The Origins of Religion in the Child," Review of
Religious Research (1970) 12:35-42.
Strunk, O., Jr., "Humanistic Religious Psychology: A New Chapter in
the Psychology of Religion," The Journal of Pastoral Care
(1970) 24:90-97.
Strout, Cushing, "The Pluralistic Identity of William James: A
Psychohistorical Reading of The Varieties of Religious Experience."
American Quarterly XXIII (May 1971). [psychoanalytically
trained intellectual historian]
The Psychology of Religion: Historical and Interpretive
Readings edited by Orlo Strunk, Jr. (Nashville and New York:
Abingdon Press, 1959; 1971)
Dittes, James E., "Beyond William James." in Beyond the Classics?
Essays in the Scientific Study of Religion (1973), edited by
Charles Y. Glock and Philip E. Hammond, 291-349. [outstanding paper
on James' religious thought by a prominent psychologist of religion'
Gay (1987)]
Homans, Peter, Childhood and selfhood: essays on tradition,
religion, and modernity (Lewisburg [Pa.]: Bucknell University
Press, c1978).
Psychology and Christianity: Integrative Readings edited by J. Roland
Fleck and John D. Carter (Nashville: Abingdon, 1981).
(no primary author) The Challenge of Psychology to Faith
(Edinburgh, New York 1982).
Barzun, Jacques, A Stroll with William James (1983).
Vande Kemp, Hendrika, Psychology and Theology in Western
Thought: 1672 - 1965 (Millwood N.Y., 1984).
(no primary author) Behavioral Science: a Christian Perspective
(Leicester, 1984).
Myers, Gerald E., William James: His Life and Thought (1986).
[exhaustive]
Jacques Lacan, "Introduction to the Names-of-the-Father Seminar," in
October, 40 (Spring, 1987). [Biblical narrative of the sacrifice
of Isaac; the master text for understanding the role of the father in
bringing the child into culture and making him a member of society]
Watts, Fraser N., The Psychology of Religious Knowing (New
York: Cambridge University Press, 1988). [approaches the psychology
of religion from the viewpoint of cognitive psychology]
Jantzen, Grace M., "Mysticism and Experience," Religious
Studies 25 (3), 295-315 (Summer 1989). ["In this article {the
author} explore{s} William James's understanding of mysticism and
religious experience, and then measure{s} that understanding against
the accounts of two actual mystics, Bernard of Clairvaux and Julian
of Norwich, who, for all their differences, may be taken as paradigms
of the Christian mystical tradition. {She} argue{s} that judging from
these two cases, James's position is misguided and inadequate. Since
James's account has been of enormous influence in subsequent
thinking about mysticism, it follows that if his understanding of
mysticism if inadequate, so is much of the work that rests upon it."
{Philosopher's Index, Summer 1990}]
Evans, C. Stephen, Wisdom and the Humanness In Psychology:
Prospects For A Christian Approach (Grand Rapids: Baker Books,
1989). [understanding psychology as a hermeneutical discipline allows
psychology to take seriously meaning, values, and freedom. requires
the rejection of empiricism, but not the rejection of empirical
research; interpretive elements are already fully present in
psychology, even in experimental research; such a reconceptualization
of psychology would allow for more explicit recognition of the value-
laden character of psychology as a discipline, and this in turn opens
the door to distinctively Christian perspectives on the discipline and
analogous perspectives from other religions and moral standpoints
{Philosopher's Index, Spring 1990}]
Olthus, James H., "The covenanting metaphor of the Christian Faith
and the self psychology of Heinz Kohut," Studies in
Religion/Sciences Religieuses 18/3 (1989) 313-24.
Lacan and Theological Discourse edited by Edith Wyschogrod,
David Crownfield and Carl A. Raschke, SUNY Series in Philosophy
(New York: State University of New York Press, 1989). [the
introductory essay "Framing Lacan?" by David H. Fischer gives a
clear and informative overview of Lacan's importance within
contemporary cultural studies; the concluding essay "Extraduction"
is also clear and is perhaps a good place to begin after the
introduction; excerpts from a preface entitled "Re-Marks" by Edith
Wyschogrod: "Does Jacques Lacan have anything to say to theology?
Or, to restate the question in Lacan-like terms, can his remarks re-
mark the texts and themes of religion so that through them the
unconscious speaks? This question takes in the blind
unconsciousness of the theologian's own desires (the psychological
issue); the margins, blanks, or spaces of religious texts that address
her or him (the hermeneutical issue); the hidden desires that lurk in
sacramental rites (the sociopolitical issue). But the truly bold
dimension of this question is the encounter it provokes with God's
desire. The divine eros must be brought into the daylight of
language." p. ix; neither Lacan's own interpretation of traditional
texts nor his interpretation of theological problems of primary
interest, "It is rather to Lacan's break with standard discourse that
theologians turn to see what there is in Lacan's treatment of desire,
absense, and lack, of the Other and most particularly of the reading
of psychological life in terms of its linguistic character, that interests
and provokes. No longer can psychoanalysis merely declare God a
projection in order reductively to dismiss the necessity of further
interpretation. Instead the open-ended inquiry into the unconscious
dimensions of the sacred and of the self offers itself as an infinite
theological task. The theologian, in this sense like the psychoanalyst,
stands before the bubbling up of desire and its transposition into
language." p. x]
Castiello, Jaime, "The Psychology of Classical Training," in
Thought, Vol. LXV no. 258 (September 1990) 249-264.
B. Sigmund Freud (Primary Works on Religion)
Freud, Sigmund, Totem und Tabu, (Leipzeig and Vienna: 1913),
translated from the fifth edition (1934) by James Strachey as
Totem and Taboo, Standard Edition, XIII, 1-162 (London, 1955)
Freud, Sigmund, Die Zukunft einer Illusion (Leipzig, Vienna and
Zurich: Internationaler Psychoanalytischer Verlag, 1927), translated by
W.D. Robson-Scott as The Future of an Illusion, (London:
Hogarth Press and Institute of Psycho-Analysis, 1928); Anchor edition
(New York, 1957). Standard Edition Vol. XXI pp. 1-56 [based on
Robson-Scott translation of 1928].
Freud, Sigmund, Das Unbehagen in der Kultur (Vienna, 1930).
English translation by Joan Riviere as Civilization and Its
Discontents (London: Hogarth Press and Institute of Psycho-
Analysis, 1930; and New York: Cape and Smith, 1930). Standard
Edition Vol. XXI pp. 57-145 [based on Riviere translation of 1930].
Freud, Sigmund, "Uber eine Weltanschauung," Neue Folge der
Vorlesungen zur Einfuhrung in die Psychoanalyse (Vienna:
Internationaler Psychoanalytischer Verlag, 1933) GW XV; English
translation by W. J. H. Sprout, "Questions of a Weltanschauung,"
Lecture XXXV of New Introductory Lectures on Psycho-Analysis
(London: Hogarth Press and Institute of Psycho-Analysis, 1933; and
New York: Norton, 1933); trans. by James Strachey in SE Vol. 22 pp.
5-182.
Freud, Sigmund, Der Mann Moses und die monotheistische
Religion (Amsterdam: Albert de Lange, 1939; London, 1939).
Standard edition, XXIII, 7-137; the first two parts had appeared in
German in Imago, XXIII [Heft 1 and 3, 1937], English translation
by Katherine Jones, Moses and Monotheisim, Vintage edition
(New York, 1955).
C. Sigmund Freud (Secondary Works on Freud and Religion)
Pfister, Oskar, Die psychanalytische Methode (Leipzig and
Berlin: Klinkhardt, 1913).
Dunlap, Knight, Mysticism, Freudianism and Scientific
Psychology (St. Louis: Mosby, 1920).
Girgensohm, K., Religionspsychologien, Religionswissenschaft und
Religion (Leipzig: Antrittsvorlesung, 1923).
Weatherhead, Leslie D., Psychology in the Service of the Soul
(1929). [a Methodist's plea for cooperation between psychologists and
theologians]
Forsyth, David, Psychology and Religion: A Study by a Medical
Psychologist (London: Watts, 1935; 2d ed. 1936). ["A vigorous
essay, wholly on Freud's wavelength, by an English analyst whom
Freud highly respected." Gay (1988)]
Selbie, W. B., The Fatherhood of God (1936). [study by a doctor
of divinity arguing that "the psychological explanation of the
Fatherhood of God as arising out of needs felt most acutely in
childhood is insufficient and inadequate" (p. 14)]
Money-Kyrle, Roger, Superstition and Society (1939). [a series
of lecture to the Institute of Psycho-Analysis by and English analyst
trying to make Freud's ideas on religion more digestible]
Dalbiez, Roland, Psychoanalytic Method and the Doctrine of
Freud trans. T. F. Lindsay (London: Longmans, Green, 1941).
[careful Roman Catholic response to Freud {Homans}]
Flugel, J. C., Man Morals and Society (New York: International
Universities Press, 1945); Peregrine Books, 1962. [argues that Freud's
thought has done much to undermine, but not to disprove, religion]
Ginsburg, Solomon W., Man's Place in God's World: A Psychiatric
Evaluation (1948). [sympathetic interpretation by a theologian]
Lee, Roy Stuart, Some Aspects of the Relation of Psychoanalysis
and Religion (Oxford, 1948; 1967). ["Perhaps the most convincing
(or least convincing) attempt to bring Freud and Christ together."
Gay (1987) p. 165]
Lee, R. S., Freud and Christianity (New York: A. A. Wyn, 1949;
Harmondsworth: Penguin, 1976).
Glover, Edward, Freud or Jung (London: George Allen & Unwin,
1950).
Roberts, David E., Psychotherapy and a Christian View of Man
(New York: Scribner's, 1953). [influential: finds in some of the
assumptions of psychotherapy a close parallel to the dynamics of
Christian theology's understanding of sin and salvation; interested in
the dynamic features rather than the mechanistic limitations;
Protestant response to Freud]
Outler, Albert C., Psychotherapy and the Christian Message
(New York: Harper, 1954). [influential: seeks to separate the
techniques of psychotherapy from what he believes to be its deeper
anthropological presuppositions, and he does so because he wishes to
avoid the mechanistic world view often implicit in the presuppositions
of scientific psychology. In so doing he effects at important points
a mechanistic reading of Freud; Protestant response to Freud]
Hiltner, Seward, "Freud for the Pastor," Pastoral Psychology
V, No. 50 (January 1955), 41-57.
Dempsey, Peter J. R., Freud, Psychoanalysis, Catholicism (1956).
Hiltner, Seward, "Freud, Psychoanalysis and Religion," Pastoral
Psychology VII No. 68 (November 1956), 9-21.
Philp, H. C., Freud and Religious Belief (1956).
Buber, Martin, "Schuld und Schuldgefuhle" (1957). in Werke,
I (1962), 475-502. [one of the rare published references in Buber to
Freud]
Niebuhr, Reinhold, "Human Creativity and Self-Concern in Freud's
Thought," in Freud and the Twentieth Century ed. Benjamin
Nelson (New York: Meridian Books, 1957).
Outler, Albert C., "Freud and the Domestication of Tragedy," The
Tragic Vision and the Christian Faith, ed. Nathan A. Scott, Jr.
(New York: Association Press, 1957).
David Bakan, Sigmund Freud and the Jewish Mystical Tradition
(Princeton: Van Nostrand Co., 1958). [the clue to Freud's person and
to his thought and work as well, lies in certain historical strands of
Jewish mystical thought]
Berthold, Fred, Jr., The Fear of God: The Role of Anxiety in
Contemporary Thought (New York: Harper, 1959) [theological
discussion of Freud's theory of anxiety]
Guirdham, Arthur, Christ and Freud: A Study of Religious
Experience and Observance (1959). [a psychiatrist and vitalist
attempts to refute Freud on religion]
McClelland, David C., Psychoanalysis and Religious Mysticism
(pamphlet 1959). [speaks of the "unconscious religious assumptions of
psychoanalysis" (4); as a social movement psychoanalysis has the
characteristics of a religious movement]
Mowrer, O. Hobart, The Crisis in Psychiatry and Religion
(Princeton, N.J.: D. Van Nostrand, 1961), chap. ix. [theological
discussion finds something demonic in the moral implications of
psychoanalytic therapy]
Siegman, Aron Wolfe, "An Empirical Investigation of the Psychoanalytic
Theory of Religious Behavior." Journal for the Scientific Study of
Religion, I (October 1961), 74-78. [finds some positive correlations]
Morgan, Douglas N., Love: Plato, the Bible and Freud
(Englewood Cliffs, N.J.: Prentice Hall, 1964).
Buber, Martin, "Guilt and Guilt Feelings," The Knowledge of
Man ed. Maurice Friedman; trans. Maurice Freedman and Ronald
Gregor Smith (New York: Harper & Row, 1965). [philosophical
discussion of Freud's mechanistic thinking]
Spiro, Melford E., "Religious Systems as Culturally Constituted
Defense Mechanisms." in Context and Meaning in Cultural
Anthropology edited by M. E. Spiro (1965).
Ple, Albert, Chastity and the Affective Life trans. Marie-Claude
Thompson (New York: Herder and Herder, 1966). [careful Roman
Catholic response to Freud {Homans}]
Rieff, Philip, The Triumph of the Therapeutic: Uses of Faith After
Freud (New York: Harper and Row, 1966).
Rubenstein, Richard L., After Auschwitz: Radical Theology and
Contemporary Judaism (New York: Bobbs-Merrill, 1966). [discussion
of Freud's thought in relation to both Judaism and secularization in
style of radical theology]
Wyss, Dieter, Depth Psychology: A Critical History trans. Gerald
Onn (New York: W. W. Norton, 1966). [discussion of transference in
Freud's psychology that likens it to the `personal existence' motif in
existentialism; Buber and Scheler are discussed under the title
"Partnership and Transference" pp. 404-413 interesting in light of
importance of the theme of `personal existence' in contemporary
Christian theology]
Scharfenberg, Joachim, Sigmund Freud und seine Religionskritik
als Herausforderung fur den christlichen Glauben (1968; 3d ed.
1971). Eng. trans. Sigmund Freud and his critique of religion
(Philadelphia, 1988). ["An excellent, beautifully informed essay which,
from a Christian perspective, tries to see Freud straight." Gay (1987);
Scharfenberg a theologian, underwent psychoanalytical training and
undertaken psychoanalytic practice; the theological consequences that
result from dealing with Freud, psychoanalysis viewed from the
hermeneutical standpoint {note: "psychoanalysis has scarcely been
viewed from the hermeneutical standpoint" preface to first edition};
Freud can accomplish as much for theology as Heidegger has done;
Introduction: Freud "has still not been accorded the honor of a
theological refutation" p. 1; those conceptual structures around which
theology itself is based - namely those of the Bible - are found more
prominently in Freud than in Jung, the work preliminary to a future
theological dialogue with Freud]]
Birk, Kasimir, Sigmund Freud und die Religion (1970). [a
scholarly survey summarizing the Roman Catholic indictment of
Freud's thought; lists fourteen counts: materialism, naturalism,
skepticism, mechanism, evolutionism, rationalism, empiricism, positivism,
relativism, physilogism, biologism, psychologism, historicism and
atheism]
Homans, Peter, Theology After Freud (Indianapolis, New York:
Bobbs-Merrill, 1970).
Cole, James Preston, The Problematic Self in Kierkegaard and
Freud (New Haven, 1971).
Pruyser, Paul, "Sigmund Freud and His Legacy: Psychoanalytic
Psychology of Religion." in Beyond the Classics? Essays in the
Scientific Study of Religion (1973), edited by Charles Y. Glock and
Philip E. Hammond, 243-90. [excellent (Gay 1987)]
Rainey, Reuben M., Freud as Student of Religion (Missoula
Mont., 1975).
Bergmann, Martin S., "Moses and the Evolution of Freud's Jewish
Identity." The Isreal Annals of Psychiatry and Related
Disciplines, XIV (March 1976), 3-26. [an important article; see Gay
1987) for Freud and Judaism]
De Luca, Anthony J., Freud and Future Religious Exerience
(New York: Philosophical Library, 1976). [links Freud to the tradition
of via negativa, what God is not]
Kottazarikil, Cyriac, Sigmund Freud on Religion and Morality
(Innsbruck, 1977).
Kung, Hans, Freud and the Problem of God trans. Edward
Quinn (New Haven, London 1979; 2nd ed. 1990)
Rosenberg, Ann Elizabeth, Freudian Theory and American Religious
Journals, 1900-1965 (1980).
Goldberg, Naomi, The End of God (Ottawa, 1981).
Pfrimmer, Theo, Freud: Lecteur de la Bible (1982).
Van Herik, Judith, Freud on Femininity and Faith (Berkely:
University of California Press, 1982).
Gay, Volney Patrick, Reading Freud: psychology, neurosis and
religion (Chico Ca., 1983).
Wallace, E. R., "Freud and Religion: A History and Reappraisal,"
The Psychoanalytic Study of Society, 10:113-161 (Hillsdale, NJ:
Analytic Press, 1984).
Stokes, Allison, Ministry after Freud (1985).
Newell, William Lloyd, The Secular Magi: Marx, Freud and Nietzsche
on Religion (New York, 1986).
Stepansky, Paul E., "Feuerbach and Jung as Religious Critics - With
a Note on Freud's Psychology of Religion," in Freud: Appraisals
and Reappraisals edited by Paul E. Stapansky, Contributions to
Freud Studies, Vol. 1 (Hillsdale NJ: Analytic Press, 1986) pp. 215-239.
Carroll, Michael P., "Moses and Monotheism' Revisited - Freud's
`Personal Myth'?", American Imago (Spring, 1987) Vol. 44, no.
1, pp. 15-35.
Gay, Peter, A Godless Jew: Freud, Atheism and the Making of
Psychoanalysis (New Haven, 1987). [see bibliography for materials
on Freud and Judaism and for Freud's biography]
Perry, John M., Tillich's Response to Freud (Lanham Md., 1988).
Scharfenberg, Joachim, Sigmund Freud and his critique of
religion (Philadelphia, 1988).
Vitz, Paul C., Sigmund Freud's Christian Unconscious (New
York: The Guilford Press, 1988). ["an extended biographical essay on
Sigmund Freud's little known, life-long, deep involvement with
religion, primarily Christianity and in particular Roman Catholicism."
p. xi; having noted that Freud established the central relevance of
a person's early life for an understanding of his later religious
beliefs, "What I have attempted to do here is to show how Freud's
anti-religius beliefs and theories are to be understood as an
expression of his own unconscious needs and traumatic childhood
experience." p. xii Freud's attack against religion "was not aimed at
the reasonableness of the beliefs themselves, but was instead an
expose of the unreasonableness of the presumed motives behind
them." p. xii; "I develop the claim here that Freud had a strong, life-
long, positive identification with and attraction to Christianity.... an
important secondary emphasis of this book is on Freud's little-known,
unconscious hostility to Christianity, which is reflected in his curious
preoccupation with the Devil, Hell, and related topics such as the
Anti-Christ." pp. 2-3]
Brandt, Lewis, Freud Analysed Through Moses (Toronto, 1989)
D. Psychoanalytic Thought and Religion
Worcester, Elwood, Samuel McComb and Isador H. Coriat, Religion
and Medicine: The Moral Control of Nervous Disorders (1908). two
divines and a physician (Coriat) who later became one of the first
converts to psychoanalysis in the United States]
Michelsen, Johann, Ein Wort an geistigen Adel deutscher Nation
(Munich: Bonsels, 1911). [a controversy over psychoanalysis broke out
in the Neue Zurcher Zeitung (January 2, 1912) following a
meeting of the Zurich Kepler-Bund devoted to psychoanalysis. The
Kepler-Bund official purpose was to defeat pseudo-scientific
speculations in the name of science. in January 13 issue a certain
`F.' complained that he was overwhelmed with extravagant
psychoanalytic literature and that he had just received a work by
Johann Michelson in which Christ was interpreted as a symbol of the
sex act, the ox in the stable as a symbol of castration, and every
other item pertaining to the Nativity scene explained in similar
fashion.
Otto Rank and Hanns Sachs, Die Bedeutung der Psychoanalyse fur
die Geitesswissenschaften (Wiesbaden: Bergmann, 1913) p. 13
suggested that atheism was the extreme expression of the overcoming
of the father;
Silberer, Herbert, Problems of Mysticism and its Symbolism
translated by Smith Ely Jelliffe (New York: Moffat, Yard and Company,
1917). [translator's preface: a science of paleo-psychology, the
thought-forms throughout the ages, seeks to show fundamental
likenesses; present work shows the essential relationships of what is
found in the unconscious of present day mankind to many forms of
thinking in the middle ages
Thoules, Robert H., An Introduction to the Psychology of
Religion (1924). [critical of the psychoanalytic "reduction of the
doctrines of religion to fulfillments of human wishes with the implicit
conclusion that they are therefore illusory" p. 264]
Barrett, Edward John Boyd, Psychoanalysis and Christian
Morality (London, 1926).
Reik, Theodor, Ritual: Psycho-Analytic Studies (1928; tr. from
the second German edition by Douglas Bryan, 1931).
Weatherhead, Leslie D., Psychology in the Service of the Soul
(1929). [a Methodist's plea for cooperation between psychologists and
theologians]
Forsyth, David, Psychology and Religion: A Study by a Medical
Psychologist (1935; 2d ed. 1936). ["A vigorous essay, wholly on
Freud's wavelength, by an English analyst whom Freud highly
respected." Gay (1988)]
Brunner, Emil, "Biblical Psychology," in God and Man: Four Essays
on the Nature of Personality trans. David Cairns (London: SCM
Press, 1936). [concise statement of the subject-object dichotomy as
the basic focus for a theological criticism of psychology {see Berthold
(1965}
Hughes, Thomas Hywel, Psychology and Religious Origins (1936).
Selbie, W. B., The Fatherhood of God (1936). [study by a doctor
of divinity arguing that "the psychological explanation of the
Fatherhood of God as arising out of needs felt most acutely in
childhood is insufficient and inadequate" (p. 14)]
Money-Kyrle, Roger, Superstition and Society (1939). [a series
of lectures to the Institute of Psycho-Analysis by and English analyst
trying to make Freud's ideas on religion more digestible]
Kunkel, Fritz, In Search of Maturity: an inquiry into psychiatry,
religion and self-education (New York, 1943).
Pfister, Oskar, Christianity and Fear: A Study in the History and
in the Psychology and Hygiene of Religion (1944; tr. W. H.
Johnston, 1948).
Flugel, J. C., Man Morals and Society (New York: International
Universities Press, 1945); Peregrine Books, 1962. [argues that Freud's
thought has done much to undermine, but not to disprove, religion]
Liebman, Joshua Loth, Peace of Mind (1946). [Rabbi's `Freudian'
best seller]
Murray, J. A. C., An Introduction to Christian Psychotherapy
(Edinburgh: T. & T. Clark, 1947).
Ginsburg, Solomon W., Man's Place in God's World: A Psychiatric
Evaluation (1948). [sympathetic interpretation by a theologian]
Liebman, Joshua Loth (ed.), Psychiatry and Religion (1948).
Lee, Roy Stuart, Some Aspects of the Relation of Psychoanalysis
and Religion (Oxford, 1948; 1967). ["Perhaps the most convincing
(or least convincing) attempt to bring Freud and Christ together."
Gay (1987) p. 165]
Hiltner, Seward, Pastoral Counseling (New York: Abingdon-
Cokesbury Press, 1949). [influential: distinguishes several approaches
to counselling: a social-adjustment view and in inner-release view
which, taken together, make possible a broader approach that he calls
an objective-ethical view]
Allport, Gordon, The Individual and His Religion (New York:
Macmillan, 1950). [argued that religion may serve to support the
individual in his attempts at self-definition and self-realization]
Fromm, Erich, Psychoanalysis and Religion (1950).
McNeil, John T., A History of the Cure of Souls (New York:
Harper & Row, 1951; 1977).
Oats, Wayne, The Christian Pastor (Philadelphia: Westminister
Press, 1951). [heavily psychoanalytic interpretation of the Christian
pastoral ministry in the Protestant tradition]
Weatherhead, Leslie D., Psychology, Religion, and Healing (1951;
rev. ed., 1955). [historical survey of all types of religious healing,
with a chapter on Freud and another denying that religious
experience is a neurosis]
Eliade, Mircea, Images et symbols (1952; 1979). Eng. trans.
Images and Symbols: Studies in Religious Symbolism Eng. trans.
Philip Mairet (1961; New York: Sheed & Ward, 1969). [Eliade's view of
psychoanalysis and the history of religions (1961) pp. 9-32
(no primary author) Christianity and Psychoanalysis: a
symposium (Washington D.C., 1952?).
Roberts, David E., Psychotherapy and a Christian View of Man
(New York: Scribner's, 1953). [influential: finds in some of the
assumptions of psychotherapy a close parallel to the dynamics of
Christian theology's understanding of sin and salvation; interested in
the dynamic features rather than the mechanistic limitations]
Ostow, M. and Scharfstein, B. A., The Need to Believe: The
Psychology of Religion (New York: International Universities
Press, Inc., 1954). [psychoanalytic reflections; pp. 102-109 present a
psychoanalytic interpretation of Augustine's conversion]
Outler, Albert C., Psychotherapy and the Christian Message
(New York: Harper, 1954). [influential: seeks to separate the
techniques of psychotherapy from what he believes to be its deeper
anthropological presuppositions, and he does so because he wishes to
avoid the mechanistic world view often implicit in the presuppositions
of scientific psychology. In so doing he effects at important points
a mechanistic reading of Freud.]
Wellisch, E., Isaac and Oedipus. A Study in Biblical Psychology of
the Sacrifice of Isaac. The Akedah (1954)
Friedman, Maurice S., Martin Buber: The Life of Dialogue
(Chicago: University of Chicago Press, 1955). [chap. xxi reviews
Buber's thought in relation to psychotherapy]
Hiltner, Seward, "Freud for the Pastor," Pastoral Psychology
V, No. 50 (January 1955), 41-57.
Tillich, Paul, "The Theological Significance of Existentialism and
Psychoanalysis," (1955) in Theology of Culture edited by
Robert C. Kimball (1959), 112-25.
White, Ernest, Christian Life and the Unconscious (New York,
1955).
Biddle, W. Earle, Integration of Religion and Psychiatry (1956).
Hiltner, Seward, "Freud, Psychoanalysis and Religion," Pastoral
Psychology VII No. 68 (November 1956), 9-21.
Petuchowski, Jakob J., "Erich Fromm's Midrash on Love: The Sacred
and the Secular Forms." Commentary XXII (December 1956),
543-49). [learned commentary on Art of Loving]
Philp, H. C., Freud and Religious Belief (1956).
Mairet, Philip, Christian Essays in Psychyatry (London, 1956).
Buber, Martin, "Schuld und Schuldgefuhle" (1957). in Werke,
I (1962), 475-502. [one of the rare published references in Buber to
Freud]
Linn, Louis and Leo W. Schwarz, Psychiatry and Religious
Experience (New York: Random House, 1958). ["how the insights
of psychiatry and religion may be used for the relief of human
suffering and the release of creative human energies." p. vii]
Runestam, Arvid, Psychoanalysis and Christianity (Rock Island
Ill., 1958).
Berthold, Fred, Jr., The Fear of God: The Role of Anxiety in
Contemporary Thought (New York: Harper, 1959) [theological
discussion of Freud's theory of anxiety]
Kreutzer, Knox, "Some Observations on Approaches to the Theology
of Psychotherapeutic Experience," Journal of Pastoral Care XIII
No. 4 (Winter 1959), 197-208.
McClelland, David C., Psychoanalysis and Religious Mysticism
(pamphlet 1959). [speaks of the "unconscious religious assumptions of
psychoanalysis" (4); as a social movement psychoanalysis has the
characteristics of a religious movement]
Anderson, George, Christian?, Religion and Our Emotions (New
York, 1960).
May, Rollo, Symbolism in Religion and Literature (1960).
Mowrer, O. Hobart, The Crisis in Psychiatry and Religion
(Princeton, N.J.: D. Van Nostrand, 1961), chap. ix. [theological
discussion finds something demonic in the moral implications of
psychoanalytic therapy]
Siegman, Aron Wolfe, "An Empirical Investigation of the Psychoanalytic
Theory of Religious Behavior." Journal for the Scientific Study of
Religion, I (October 1961), 74-78. [finds some positive correlations]
Minutes of the Vienna Psychoanalytic Society (Wien 1962).
Fromm, Erich, The Dogma of Christ, and other essays on Religion,
Psychology and Culture (1963).
Rosenberg, Stuart E., More Loves than One: The Bible Confronts
Psychiatry (1963).
Klausner, Samuel Z., Psychiatry and Religion (New York: Free
Press of Glencoe, 1964). [reports on the pressures and
counterpressures surrounding the `religio-psychiatric movement';
substantial bibliography]
Spilka, B., "The Concept of God: A Factor-analytic Approach,"
Review of Religious Research (1964) 6:20-35.
Hammond, Guyton B., Man in Estrangement: A Comparison of the
Thought of Paul Tillich and Erich Fromm (1965).
Pattison, E. Mansell, "Transference and Countertransference in
Pastoral Care," The Journal of Pastoral Care XIX No. 4 (Winter
1965), 193-202.
Spiro, Melford E., "Religious Systems as Culturally Constituted
Defense Mechanisms." in Context and Meaning in Cultural
Anthropology edited by M. E. Spiro (1965).
Winnicott, D. W., The Maturational Process and the Facilitating
Environment (London: Hogarth, 1965). [Winnicott's work has been
central to the post-Freudian rethinking of the psychoanalysis of
religion; Winnicott's famous dictum that "there is no such thing as a
baby" but only the parent-child dyad gives emphasis to the
interpersonal and interactional model of personality; see especially
"Ego-Distortion in Terms of True and False Self" (1960) pp. 140-152]
Lepp, Ignace, The Depths of the Soul: A Christian Approach to
Psychoanalysis (Staten Island, N.Y.: Alba House, 1966). [primarily
Jungian: his psychology "seems more open to the understanding of
the true depths of psychic reality." p. 11;
Loder, James E., Religious Pathology and Christian Faith
(Philadelphia: Westminister Press, 1966).
Ple, Albert, Chastity and the Affective Life trans. Marie-Claude
Thompson (New York: Herder and Herder, 1966). [careful Roman
Catholic response to Freud {Homans}]
Rubenstein, Richard L., After Auschwitz: Radical Theology and
Contemporary Judaism (New York: Bobbs-Merrill, 1966). [discussion
of Freud's thought in relation to both Judaism and secularization in
style of radical theology]
Oden, Thomas C., Contemporary Theology and Psychotherapy
(Philadelphia: Westminister Press, 1967).
Zilboorg, Gregory, Psychoanalysis and Religion (London, 1967).
Berthold, Fred, Jr., "Theology and Self-Understanding: The Christian
Model of Man as Sinner," in Homans, Peter (ed.), The Dialogue
Between Theology and Psychology (Chicago: University of Chicago
Press, 1968). [discussion of the centrality of infantile anxiety to the
neo-Reformation theological conceptio of sin]
Homans, Peter (ed.), The Dialogue Between Theology and
Psychology (Chicago: University of Chicago Press, 1968).
Pruyser, Paul W., A Dynamic Psychology of Religion (New York:
Harper and Row, 1968).
Rubenstein, Richard, The Religious Imagination: A Study in
Psychoanalysis and Jewish Theology (New York: Bobbs-Merrill,
1968).
Vergote, A., et al., "The Concept of God and Parental Images,"
Journal of the Scientific Study of Religion (1969) 8:79-87.
LaBarre, Weston, The Ghost Dance: The Origins of Religion
(1970). ["A brilliant, sweeping, combative psychoanalytic account of
religion from its prehistoric beginnings as the great cultural
neurosis." Gay (1987) p. 172]
Strout, Cushing, "The Pluralistic Identity of William James: A
Psychohistorical Reading of The Varieties of Religious Experience."
American Quarterly XXIII (May 1971). [psychoanalytically
trained intellectual historian]
Winnicott, D. W., Playing and Reality (New York: Routeledge,
1971). [Winnicott's work has been central to the post-Freudian
rethinking of the psychoanalysis of religion; a series of papers
describing `transitional objects and transitional phenomena', a
psychoanalytic theory of culture that begins from the interpersonal
matrix of infant and parent; tries to soften Freud's distinction
between reality and hallucination, the objective and subjective, by
staking out an "intermediate area of experiencing, to which inner
reality and external life both contribute ... the intermediate area
between the subjective and what is objectively perceived" pp. 2-3;
intends to reframe `illusory experience' from something suspect to
something positive, as the origin of all creativity and culture;
transitional phenomena begin with the infant's experience of the
mother, focusing on the mother's body and especially her breast. It
is later carried by specific `transitional objects,' like blankets and
teddy bears, that continue to evoke the maternal experience of
soothing and nurturance. Such objects smooth the infant's transition
from dependence on the pleasure principle of infantile wishes to
acceptance of the reality principle; applies concept of transitional
phenomena to religion, taken up by Meissner; the transitional process
transcends the traditional dichotomy between subjectivity and
objectivity, it takes place in a psychological space neither wholly
inward nor wholly outward; a third domain of the interaction between
inner and outer begins to form in the interactional space between the
mother and the infant and "Can be thought of as occupying a
potential space.... its foundation is the baby's trust in the mother
experienced over a long-enough period" Winnicott 1971:110 clearly an
interpersonal experience first in relation to the mother and later in
realtion to "the whole cultural field," for the place where cultural
experience is located is in the potential space between the individual
and the environment" 1971:100; "For cultural experience, including its
most sophisticated developments, the position is the potential space
between the baby and the mother" 1971:107 a psychological space
resonant with the interpersonal world of infancy; God representation
`outside, inside, at the border']
Bryant, Christopher Rex, Depth Psychology and Religious Belief
(Mirfield, 1972).
Vergote, A, and C. Aubert, "Parental Images and Representations of
God," Social Compass (1972) 19:431-444.
Spiro, Melford E., "Symbolism and Functionalism in the Anthropological
Study of Religion." in Science of Religion. Studies in
Methodology Proceedings of the Study Conference of the
International Association for the History of Religions, held in Turku,
Finland, August 27-31, 1973 (1973), edited by Lauri Honko, 322-93.
Barker, C.E., The Church's? Neurosis and 20th Century
Revelations (London, 1975).
Faber, Heije?, Psychology of Religion (Philadelphia, 1975).
Rainey, R., Freud as a Student of Religion AAR Dissertation
Series no. 7 (Missoula, Mont.: Scholars Press, 1975).
Spilka, B., et al., "Parents, Self and God: A Test of Competing
Theories," Review of Religious Research (1975) 16:154-165.
Jones, J., "The Lure of Fellowship," Cross Currents (1977)
26:420-423. [Jones a practicing psychoanalyst interested in object-
relations theory and the theory of transference]
Lowe, Walter James, Mystery and the Unconscious: a study in the
thought of Paul Ricoeur (Meteuchen N.J., 1977).
Vitz, Paul C., Psychology as Religion: the cult of self worship
(Grand Rapids: Eerdmans, 1977).
Hannah, James, Religion and Man as Person in Selected Writings of
Rollo May (1978).
Homans, Peter, Childhood and selfhood: essays on tradition,
religion, and modernity (Lewisburg [Pa.]: Bucknell University
Press, c1978).
Loewald, Hans, Psychoanalysis and the History of the
Individual (New Haven: Yale University Press, 1978). [comment by
Jones: "As Loewald says, Freud's `view of sublimation always smacks
of reduction. It also implies there is some element of sham or
pretense in our greatly valued higher activities.' {Loewald 1978:75}
For Loewald, real transformation of instinct is possible. Sublimation
describes a process by which different spheres of mental activity are
created while also remaining in contact with their primary source."
(Jones 1991:51); religion can serve to keep us open to ways of
knowing and being that are rooted in the primary process with its
unitary and timeless sensibility: "If we are willing to admit that
instinctual life and religious life both betoken forms of experience
that underlie and go beyond conscious and personalized forms of
mentation - beyond those forms of mental life, of ordering our world,
on which we stake so much - then we may be at a point where
psychoanalysis can begin to contribute in its own way the the
understanding of religious experience, instead of ignoring or
rejecting its genuine validity or treating it as a mark of human
immaturity." Loewald 1978:73]
Meissner, W. W., "Psychoanalytic Aspects of Religious Experience,"
The Annual of Psychoanalysis, 6:103-141 (New York:
International Universities Press, 1978).
Vergote, Antoine, Guilt and Desire translated from the French
(c.1978) by M. H. Wood (New Haven: Yale University Press, 1988). [a
study of `Religious Attitudes and Their Pathological Derivatives'
combines a Freudian stance toward the psyche with a non-reductive,
respectful and sophisticated understanding of religion as a system of
cultural meanings, focuses on Christianity, interested in problem of
distinguishing
Vergote, Guilt and Desire (1978) [cont'd]
religious pathology from religiousness that is not necessarily
pathological, focuses on obsessive and hysterical neuroses that use
religious symbolism, regularly observed affinity between the guilt-
ridden preoccupations of the obsessive-compulsive and religious
language and practices that emphasize guilt as an irreducible
ingrediant in the human condition; examines mysticism as hysterical
neuroses, St. Teresa of Avila does not fit profile of hysterical
neurotic]
Rizzuto, Ana Maria, The Birth of the Living God: a psychoanalytic
study (Chicago: University of Chicago Press, 1979). [how patients
represent the divinity to themselves; pioneering study, approaches
religion in terms of the process of object relations, investigates "the
possible origins of the individual's private representation of God" p.
3; the idea of God is developmentally necessary to ground our
earliest awareness of the existence of things, to answer the question
`why?', this representation of God is the apex of the process of
consolidating object representations into a coherent inner object
world; Rizzuto writes that "the sense of self is in fact in dialectical
interaction with a God representation that has become essential to the
maintenance of the sense of being oneself" p. 5; the God
representation created out of the experience of the mother, our
earliest sense of self grows from seeing our self mirrored in our
mother's reactions, this early experience of mirroring, which forms
the basis of a cohesive self, lies at the core of our God
representation; "We have forgotten the powerful reality of nonexistent
objects, objects of our creation.... The fictive creations of our minds
... have as much regulatory potential in our psychic function as
people around us in the flesh.... Human life is impoverished when
these immaterial characters made out of innumerable experiences
vanish under the repression of a psychic realism that does violence
to the ceaseless creativity of the human mind. In this sense, at
least, religion is not an illusion. It is an integral part of being
human, truly human in our capacity to create nonvisible but
meaningful realities.... Without those fictive realities human life
becomes a dull animal existence." p. 47; real i.e. psychically powerful;
"Belief in God or its absense depends upon whether or not a
conscious identity of experience can be established between the God
representation of a given developmental moment and the object and
self-representations needed to maintain a sense of self" p. 202
"central thesis is that God as a transitional representation needs to
be recreated in each developmental crisis if it is to be found relevant
for lasting belief" p. 208 God image reworked at each developmental
stage to fit a new conception of life; for Freud atheism was
normative; the mature person was ipso facto an atheist. Only
religious conviction required further explanation and analysis; Rizzuto
based on Winnicott's work]
Librizzi, Mirella, Condizione umana e problematica religiosa in E.
Fromm (1979).
Bergin, A. E., "Psychotherapy and Religious Values," Journal of
Consulting and Clinical Psychology (1980) 48:95-105.
Finch, John G., A Christian Existential Psychiatry (Washington,
1980).
Goldberg, Naomi, The End of God (Ottawa, 1981).
Jones, J., The Texture of Knowledge: An Essay on Religion and
Science (Lanham, Md.: University Press of America, 1981). [claims
that the collapse of positivism that governed Freud's work opens up
again the question of religion's truth; includes a philosophical
discussion of the subjectivity of faith]
Jones, J., "The Delicate Dialectic: Religion and Psychology in the
Modern World," Cross Currents (1982) 32:143-153. [gives a
model of cultural development]
Kelsey, Morton T., Christo-psychology (New York: Crossroad,
1982). [SUBJECT: C. G. Jung, Christianity, Psychology, Psychoanalysis,
and religion, Spiritual life -- Anglican authors; BR 110 .K38 1982]
May, Gerald G., Will and Spirit: a contemplative psychiatry (San
Francisco, 1982).
Whitmart?, Edward C., Return of the Goddesses (New York,
1982).
Walker, William Glassford, Paul Tillich's Doctrine of the New Man
and its relation to Rollo May's Concept of Selfhood (1982).
Greenburg, J., and Mitchell, S., Object Relations in Psychoanalytic
Theory (Cambridge: Harvard University Press, 1983). [Object
relations provides an important theoretical foundation for much
current work in psychoanalytic interpretation of religion and
especially the formation of the God image or concept; this text,
however, does not focus on applications to the study of religion]
McDargh, John, Psychoanalytic Object Relations Theory and the
Study of Religion: on faith and the imaging of God (Lanham Md.,
1983). [extensive exploration of the process of faith from a
contemporary psychoanalytic perspective]
Peck, M. Scott, People of the Lie: the hope for healing human
evil (New York, 1983).
Jones, J., The Redemption of Matter: Towards the Rapprochement
of Science and Religion (Lanham, Md.: University Press of
America, 1984). [Jones a practicing psychoanalyst]
Meissner, W. W., Psychoanalysis and Religious Experience (New
Haven: Yale University Press, 1984). [applies the same psychoanalytic
methods to Freud's atheism that Freud applied to religion, "Freud's
religious views ... reflected at every step deep psychological forces
and unresolved conflicts within his psychic economy" p. 55; "It seems
clear that Freud's unresolved mystical trends were being projected
and dealt with in an externalized form" p. 55 `unresolved infantile
conflicts' 55-56; draws on post-Freudian developments of Hartmann
(1958) and ego psychology to argue that religion can be ego-adaptive
as well as neurotic; religion a `transitional phenomenon' having a
positive role to play in the individual's life; "Understanding religious
dynamism must be cast in the more evolved contemporary theory of
ego functioning. The conception of religion as a neurotic adaptation
to infantile wishes then shifts to that of a more positive
adaptivefunction of the ego." p. 132; for Meissner (and Hartmann)
belief in a religiously based moral order may also be lodged in the
ego and "can be seen as a creative effort to reinforce and sustain
the more highly organized and intergrated adaptational concerns.
These concerns depend in large measure on the capacity of the ego
for adaptive symbolic organization of experience." p. 131; "The
picture that emerges from these reflections is of the development of
man's religious enterprise as an adaptive effort of the ego in the
face of the multiple and fundamental challenges to its integrity and
vitality.... The religious concern may serve as a vital psychological
force that supports the individual in his attempts at self-
determination and realization" p. 133; treats faith, God
representations, symbols and prayer as transitional phenomena
(Winnicott), focuses on the interplay of subjective and objective
factors in the constellation of transitional phenomena; so faith
"represents a realm in which the subjective and the objective
interpenetrate." although the believer brings personal and
subjective experience to the process of believing, faith is not purely
subjective. Its contents are grounded in the traditions and
experiences of others in an organized community and relate to the
nature of the world, of human existence, and of value and the
presence of the spiritual realm." {Jones 1991:39-40} "both the
subjective and objective poles of experience contribute to the
substance of belief" p. 178; on psychodynamics of the God
representation Meissner relies heavily on the research of Ann Marie
Rizzuto {1979}; "The individual's God representation emerges from the
tension between her own private experience and the images and
metaphors for God provided by her culture. It belongs neither to
the individual's private world nor to the surrounding religious
environment but is rather a synthesis of the two." {Jones 1991:40}
[Jones doesn't seem aware of significant difference between source
in culture and source in world and human existence, academic
detachment]; "In prayer the individual figuratively enters the
transitional space where he meets his God representation." p. 182;
predicate `transitional' refers to objects that stand on the boundary
between internal and external, objective and subjective]
Smith, R. S., "The Becoming of the Person in Martin Buber's Religious
Philosophical Anthropology and Heinz Kohut's Psychology of the Self,"
(Ph.D. diss., University of Chicago, 1985).
Fuller, Andrew Reid, Psychology and Religion: Eight Points of
View (Lanham Md., 1986).
Goel, B. S., Psycho-Analysis and Meditation (The Theory and
Practice of Psycho-Analytic Meditation) Vol. I (New Colony,
Kurukshetra, Haryana, India: Third Eye Foundation of India, 1986).
[an oddity written by one who underwent about ten years of
Freudian psycho-analysis and practiced meditation inspired by Indian
yogis also for ten years "I feel that the two techniques, far from
being contradictory, are considerably complementary except in the
final stages of meditation when even the psycho-analytical
understanding of mind crumbles and gets transcended. Indeed,
psycho-analysis is rendered false at that stage." p. 22]
Jones, J., "Macrocosm to Microcosm: Towards a Systematic Theory of
Personality," Journal of Religion and Health (1986) 25:278-290.
Leavy, Stanley, "A Pascalian Meditation of Pscychoanalysis and
Religious Experience," Cross Currents (1986) 26:147-155.
[psychoanalysis "to the extent that [it] is a scientific understanding
and not a disguised atheistic philosophy has no bearing on faith one
way or another" p. 152; comment by Jones: "Leavy is critical of the
theological appropriation of Winnicott because he is afraid that it
reduces religion to the status of a teddy bear to be used in the
service of our mental health (1986:155)." {Jones 1991:62}]
Ulanov, Ann Balford, Picturing God (Cambridge Ma., 1986).
(no primary author), Psychiatry and Religion: overlapping
concerns (Washington D.C., 1986).
Bollas, Christopher, The Shadow of the Object (New York:
Columbia University Press, 1987). [collection of essays united by the
theme of "the human subject's recording of his early experiences of
the object. This is the shadow of the object as it falls on the ego,
leaving some trace of its existence in the adult" p. 3; Jones (1991)
has used the work of Bollas as a basis for a psychoanalytic
understanding of the determinants and dynamics of the God idea; see
also Bollas 1989]
Browning, Don S., Religious Thought and the Modern
Psychologies (Philadelphia, 1987).
Dickson, Elinor J., Transformation of Consciousness: therapy and
soul making (Toronto, 1987).
Dourley, John P., Love, Celebacy and the Inner Marriage
(Toronto, 1987).
Kristeva, Julia, In the Beginning was Love: Psychology and
Faith (New York, 1987).
Meissener, W. W., Life and Faith: psychological perspectives on
religious experience (Georgetown, 1987).
Philipchalk, Ronald P., Psychiatry and Christianity (Lanhorn,
1987).
Jacques Lacan, "Introduction to the Names-of-the-Father Seminar," in
October, 40 (Spring, 1987). [Biblical narrative of the sacrifice
of Isaac the master text for understanding the role of the father in
bringing the child into culture and making him a member of society
Reiff, Phillip, The Triumph of the Therapeutic: the uses of faith
after Freud (Chicago, 1987).
Browning, D., Religious Thought and Modern Psychologies
(Minneapolis: Fortress Press, 1988).
Laftus, J.A., A Challenge to Easy Solutions: psychology and religion
in the process of healing (Toronto, 1988).
Leavy, Stanley, In The Image of God (New Haven: Yale
University Press, 1988). [staring point the image of God `in the
biblical sense of the individual's personal center' {Jones 1991:47} more
explicitly personal and theological than Meissner or Rizzuto; "All
psychologies, to the extent that they make any scientific claim, stay
within the realm of earthly experience to describe and try to explain
the workings of the mind. Psychology cannot encompass the divine
within its paramaters. From the experience out of which I write, the
two orders of existence - earthly and divine - are equally real and
interactive; but we must be content in this life to keep them
intelletually apart." p. 49
Loewald, Hans, Sublimation (New Haven: Yale University Press,
1988). [teleological hermeneutic of mental life; comment by Jones: "In
a careful exegesis of Freud's Civilization and Its Discontents,
Loewald shows how religion ... becomes a primary carrier of this
"return, on a higher level of organization, to the early magic of
thought, gesture, word, image, emotion, fantasy, as they become
united again with what in ordinary nonmagical experience they only
reflect, recollect, represent or symbolize ... a mourning of lost
original oneness and a celebration of oneness regained" (1988:81)."
{Jones 1991:54}; in religion and in art "the experience of unity [with
the primary process] is restored, or at least evoked, in the form of
symbolic linkage" Loewald 1988:45; a chapter on symbolism discusses
their importance for evoking the experience of the primary process:
experiences that evoke timelessness and unity]
Bollas, Christopher, Forces of Destiny (London: Free Association
Press, 1989).
Caldwell, Richard S., The Origin of the Gods: a psychoanalytic
study of Greek theogonic myth (New York, 1989).
Forsyth, James, Freud, Jung and Christianity (Ottawa, 1989).
Homans, Peter, The ability to mourn: disillusionment and the social
origins of psychoanalysis (Chicago: University of Chicago Press,
1989).
Olthus, James H., "The covenanting metaphor of the Christian Faith
and the self psychology of Heinz Kohut," Studies in
Religion/Sciences Religieuses 18/3 (1989) 313-24.
Lacan and Theological Discourse edited by Edith Wyschogrod,
David Crownfield and Carl A. Raschke, SUNY Series in Philosophy
(New York: State University of New York Press, 1989). [the
introductory essay "Framing Lacan?" by David H. Fischer gives a
clear and informative overview of Lacan's importance within
contemporary cultural studies; the concluding essay "Extraduction"
is also clear and is perhaps a good place to begin after the
introduction; excerpts from a preface entitled "Re-Marks" by Edith
Wyschogrod: "Does Jacques Lacan have anything to say to theology?
Or, to restate the question in Lacan-like terms, can his remarks re-
mark the texts and themes of religion so that through them the
unconscious speaks? This question takes in the blind
unconsciousness of the theologian's own desires (the psychological
issue); the margins, blanks, or spaces of religious texts that address
her or him (the hermeneutical issue); the hidden desires that lurk in
sacramental rites (the sociopolitical issue). But the truly bold
dimension of this question is the encounter it provokes with God's
desire. The divine eros must be brought into the daylight of
language." p. ix; neither Lacan's own interpretation of traditional
texts nor his interpretation of theological problems of primary
interest, "It is rather to Lacan's break with standard discourse that
theologians turn to see what there is in Lacan's treatment of desire,
absense, and lack, of the Other and most particularly of the reading
of psychological life in terms of its linguistic character, that interests
and provokes. No longer can psychoanalysis merely declare God a
projection in order reductively to dismiss the necessity of further
interpretation. Instead the open-ended inquiry into the unconscious
dimensions of the sacred and of the self offers itself as an infinite
theological task. The theologian, in this sense like the psychoanalyst,
stands before the bubbling up of desire and its transposition into
language." p. x]
Jacoby, Mario, Individuation and narcissism: the psychology of the
self in Jung and Kohut (London; New York: Routledge, c1990).
Jones, James W., Contemporary Psychoanalysis and Religion:
Transference and Transcendence (New Haven and London: Yale
University Press, 1991).
E. Carl Jung (Primary Works on Religion and Christianity)
Jung, Carl G., "The Spiritual Problem of Modern Man" lecture
originally published as "Das Seelenprobleme des modernen Menschen,"
Europaische Revue (Berlin), IV (1928), 700-715; revised and
expanded in Seelenprobleme der Gegenwart (Zurich: Rascher &
Cie, 1931); translated by W.S. Dell and Cary F. Baynes in Modern
Man in Search of a Soul (London: Kegan Paul, 1933), pp. 226-254;
Civilization in Transition Collected Works, Vol. 10, pars. 148-
196.
Jung, Carl G., "Die Beziehungen der Psychotherapie zur Seelsorge"
(Zurich: Rascher & Cie, 1932); originally delivered as a lecture,
translated by Cary F. Baynes as "Psychotherapists or the Clergy" in
Carl G. Jung, Modern Man in Search of a Soul (London: Kegan
Paul, 1933), pp. 255-282; Collected Works XI.
Jung, Carl G., Archetypes of the Collective Unconscious (1934);
Collected Works IX.1.
Jung, Carl G., "Psychology and Religion," The Terry Lectures, Yale
University 1937, originally published in English (New Haven, Conn.:
Yale University Press, and London: Oxford University Press, 1938);
Collected Works XI revised and augmented in accordance with
the Swiss edition (Zurich: Rascher, 1940).
"An essential aspect of my work is that it soon began to touch on
the question of one's view of the world, and on the relations between
psychology and religion." p. 209 MDRs; the first occasion in which he
went into these matters in detail;
Jung, Carl G., "Zur Psychologie der Trinitatsidee," Eranos-
Jahrbuch 1940-41 (Zurich, 1942); Later revised and expanded as
"Versuch zu einer psychologischen Deutung des Trinitatsdogma,"
Symbolik des Geistes (Zurich, 1948), pp. 321-446; the latter
appears translated as "A Psychological Approach to the Dogma of the
Trinity," in Psychology and Religion: West and East,
Collected Works, Vol. XI, translated by T.F.C. Hull (London:
Routledge & Keagan Paul, 1958), pp. 109-200; originally grew out of
Eighth Eranos Lecture (1940).
Jung, Carl G., "Transformation Symbol in the Mass," (1941); in
Collected Works XI.
Jung, Carl G., Paracelsia (1942).
second essay, "Paracelsus as a Spiritual Phenomenon" `of particular
importance' for the relationship between psychology and religion p.
209;
Jung, Carl G., Psychology and Alchemy (1944).
alchemy as a form of religious philosophy; "I had at last reached the
ground which underlay my own experiences of the years 1913 to 1917;
for the process through which I had passed at that time
corresponded to the process of alchemical transformation discussed
in that book." MDRs p. 209; had demonstrated the parallelism between
the Christ figure and the central concept of the alchemists, the
lapis, or stone;
Jung, Carl G., Aion: Untersuchungen zur Symbolgeschichte
Psychologische Abhandlungen, VIII, (Zurich: Rascher Verlag, 1951);
first part translated into English by R.F.C. Hull as Aion:
Researches into the Phenomenology of the Self (1951); Collected
Works IX, ii.
the psychology of Christianity, Christ as a psychological figure; the
relation of the Christ figure to psychology; the development,
extending over centuries, of the religious content which he
represented; the bright and dark side of the divine image; how the
appearance of Christ coincided with the beginning of a new aeon, the
age of the Fishes: "A synchronicity exists between the life of Christ
and the objective astronomical event, the entrance of the spring
equinox into the sign of Pisces. Christ is therefore the `Fish' (just
as Hammurabi before him was the `Ram'), and moves forth as the
ruler of the new aeon. This led to the problem of synchronicity ..."
MDRs p. 221;
Jung, Carl G., Antwort auf Hiob (Zurich, 1952); translated by
R.F.C. Hull as Answer to Job (London, 1954); Collected
Works XI, pp. 355-470.
ambivalent God image plays a crucial part, `God's tragic
contradictoriness'; problem of modern man and religion confronted him
as an experience charged with emotion
Jung, Carl G., "A Psychological View of the Conscience" (1958);
Collected Works X.
Jung, Carl G., "Good and Evil in Analytic Psychology" (1959); (CW 10)
Jung, C.G., Memories, Dreams, Reflections, recorded and edited
by Aniela Jaffe, translated by Richard and Clara Winston (New York:
Pantheon Books, 1963).
F. Carl Jung (Secondary Literature on Jung and Religion)
Schaer, Hans, Religion and the Cure of Souls in Jung's
Psychology E.T. by R. F. C. Hull (New York: Pantheon 1950)
Bollingen Series XXI.
Leonard, Augustin, "La Psychologie religieuse de Jung,"
Supplement de la Vie Spirituelle 5 (September 1951): 325-34.
Buber, Martin, Eclipse of God: Studies in the Relation between
Religion and Philosophy (New York: Harper and Row, 1952).
White, Victor, God and the Unconscious forward by D. G. Jung
(Cleveland: Meridian Books, 1952/61).
White, Victor, "Jung and the Supernatural" Commonweal 55
(March 1952): 561-62.
Michaelis, Edgar, "Le Livre de Job interprete par C. G. Jung,"
Revue de Theologie et de Philosophie 3 (1953): 183-95.
White, Victor, "Can a Psychologist Be Religious?" Commonweal
58 (September 1953): 583-84.
Hostie, Raymond, Religion and the Psychology of C. G. Jung
E.T. G. R. Lamb (New York: Sheed and Ward, 1957).
Philp, Howard L, Jung and the Problem of Evil (London:
Salisbury Square, 1958).
Cox, David, Jung and St. Paul: a study in the doctrine of
justification by faith (New York, 1959).
Philip, Howard Littleton, Jung and the Problem of Evil (New
York, 1959).
White, Victor, Soul and Psyche: An Enquiry into the Relationship
of Psychotherapy and Religion (London: Collins, 1960).
Brooks, Henry Curtis, "Analytical Psychology and the Image of God,"
Andover Newton Quarterly 6 (November 1965): 35-55.
Adler, Gerhard, "A Psychological Approach to Religion" in Studies
in Analytical Psychology (New York: G. P. Putnam's Sons, 1966),
pp. 176-216.
Noel, Daniel C., "Still Reading His Will? Problems and Resources for
the Death-of-God Theology" Journal of Religion 46 (October
1966): 463-76.
Rieff, Philip, "The Therapeutic as Theologian: Jung's Psychology as
a Language of Faith," The Triumph of the Therapeutic: Uses of
Faith After Freud (New York: Harper and Row, 1966) pp. 108-140.
Hanna, Charles, The Face of the Deep: The Religious Ideas of C. G.
Jung (Philadelphia: Westminister Press, 1967).
Hillman, James, Insearch: Psychology and Religion (New York:
Charles Scribner's Sons, 1967).
Dunne, John S., A Search for God in Time and Memory (London:
Collier-Macmillan, 1969).
Homans, Peter, "Psychology and Hermeneutics: Jung's Contribution"
Zygon/Journal of Religion and Science (December 1969): 333-55.
Moreno, Antonio, Jung: Gods and Modern Man (Notre Dame,
1970).
Ulanov, Ann Belford, The Feminine in Jungian Psychology and in
Christian Theology (Evanston: Northwestern University Press,
1971).
Edinger, E. F., Ego and Archetype: Individuation and the Religious
Function of the Psyche (Penguin, 1972).
Miller, David L., "Polytheism and Archetypal Theology: A Discussion"
Journal of the American Academy of Religion 40 (December
1972): 513-20.
Heisig, James W., "Jung and Theology: A Bibliographic Essay,"
Spring: An Annual of Archetypal Psychology and Jungian
Thought (1973), pp. 204-55.
Spicer, Malcolm, "La Trinite: Essai sur Jung" Studies in
Religion/Sciences Religieuses (1973/4): 299-319.
Heisig, James W., "Jung and the Imago Dei: The Future of an Idea,"
Journal of Religion 56 (January 1976): 88-104.
Heisig, James W., Imago Dei: a study of Jung's Psychology of
Religion (Lewisberg, Pa., 1979).
Brown, Clifford A., Jung's Hermeneutic of Doctrine: Its Theological
Significance (Chico, Ca.: Scholars Press, 1981). [check select
bibliography for Ph.D. dissertations on Jung and religion; also
hermeneutics and symbolism]
Dourley, John P., C.G. Jung and Paul Tillich: the Psyche as
Sacrament (Toronto, 1981).
Kelsey, Morton T., Christo-psychology (New York: Crossroad,
1982). [SUBJECT: C. G. Jung, Christianity, Psychology, Psychoanalysis,
and religion, Spiritual life -- Anglican authors; BR 110 .K38 1982]
Rollins, Waye G., Jung and the Bible (Atlanta Ga., 1983).
Dourely, John P., The Illness We Are: a Jungian Critique of
Christianity (Toronto, 1984).
Gay, V.P., Reading Jung: psychology, neurosis and religion
(Chico Ca., 1984).
(no primary author) Essays on Jung and the Study of Religion
(Lanham, Md., 1985).
(no primary author) Jung's Challenge to Contemporary Religion
(Wilmette, Ill., 1987).
Chapman, J. Harley, Jung's Three Theories of Religious
Experience (Lewiston N.Y., 1988).
Dourely, John P., "The Challenge of Jung's Psychology for the Study
of Religion," Studies in Religion/Sciences Religieuses 18/3
(1989) 297-311.
Jacoby, Mario, Individuation and narcissism: the psychology of the
self in Jung and Kohut (London; New York: Routledge, c1990).
G. Psychoanalytic and Analytic Psychology: Journals & Associations
PSYCHOANALYTIC JOURNALS AND ORGANIZATIONS
Journals on Psychoanalysis:
The Annual of Psychoanalysis
Internationale Zeitschrift fur (arzliche) Psychoanalyse. [Int. Z.
fur Psychoanal.]
International Journal of Psycho-Analysis. [Int. Jl. of Psycho-Anal.]
International Review of Psycho-Analysis. [Int. Rev. of Psycho-Anal.]
International Journal of Psychoanalytic Psychotherapy.
Psychoanalysis and Contemporary Thought (journal)
The Psychoanalytic Review
The Psychoanalytic Study of the Child annual series (New Haven: Yale
University Press) [founding editors Anna Freud, Heinz
Hartmann, Ernst Kris; special topics, clinical papers, Freudian
theory, applied psychoanalysis]
The Psychoanalytic Quarterly
Psychoanalysis and Contemporary Science
The American Journal of Psychiatry
Journal of the American Psychoanalytic Association
American Imago (A Psychoanalytic Journal for Culture, Science
and the Arts; Journal of the Association for Applied
Psychoanalysis; N.Y.)
Revue Franaise de Psychanalyse
Etudes Freudiennes
Interpretation (Montreal)
British Journal of Psychiatry
Psychology, Psychoanalysis and Religion
Psychotherapy (common platform for ministers and psychiatrists
during the first decade of the century)
Journal of Psychology and Theology
Religion und Seelenleden (Germany)
Journal of Psychotherapy as a Religious Process
Journal of Religion and Health
Pastoral Psychology
Lumen Vitaen [?]
Other:
Contemporary Psychology
Journal of Phenomenological Psychology
Journal of Transpersonal Psychology
New Ideas in Psychology
Journal of Humanistic Psychology
Individual Psychology (Adlerian)
American Psychologist
Psychological Review
Journals on Jungian and Analytic Psychology:
Spring: An Annual of Archetypal Psychology and Jungian
Thought (Zurich and New York).
Quadrant (The Journal of Contemporary Jungian Thought; C.G
Jung Foundation N.Y.)
The Journal of Analytic Psychology (Society for Analytic
Psychology, London)
American Imago (Psychoanalytic Journal For Culture, Science
and the Arts; Journal of the Association for Applied
Psychoanalysis; N.Y.)
Psychological Perspectives (C. G. Jung Institute of Los Angeles;
journal of new archetypal psychology)
Newsletter (The C. G. Jung Society of Ottawa)
Psychoanalytic and Analytical Associations
The Chicago Institute for Psychoanalysis
The Annual of Psychoanalysis
Center for Advanced Psychoanalytic Studies, Princeton and Aspen
American Psychoanalytic Association
__________________________________________________________________
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are hundreds of research centres that produce material that is never
widely available or easily accessible. Our immediate goal is to archive
over two dozen bibliographies and studies produced by the Centre
for the Study of Religion and the Centre for the Study of Women in
Religion of the University of Ottawa. Other universities and research
centres are also encouraged to submit material. The Oriental
Institute of the University of Chicago will soon be contributing
material to the CONTENTS archive, and the project has been
approached by other institutions around the globe. The LISTSERV
archive will continue to make this material available to those not on
the Internet. The FTP archive is accessed at PANDA1.UOTTAWA.CA
(137.122.6.16) in the directory /pub/religion/ and the CONTENTS
Listserv fileserver is accessed at Listserv@uottawa or
Listserv@acadvm1.uottawa.ca
For more information about the Religious Studies Publications Journal
-- CONTENTS, contact the project director, Michael Strangelove, at
441495@uottawa or 441495@acadvm1.uottawa.ca