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This is a two-volume textbook in clinical theology. It serves as a course in clinical pastoral training and care which makes full use of the resources and techniques of psychology. This work integrates the theological, psychiatric, and psychoanalytical disciplines with remarkable success and clarity. It offers full analyses of mental and spiritual conditions and they are illustrated with case-histories. It serves as the foundation for training seminars in pastoral counseling offered in diocesan centers in Great Britain. Thomas Oden refers to this textbook as a "brilliant work" and considers Lake to have been one of the foremost pastoral counseling theologians in the twentieth century. This work can revolutionize the pastoral counseling ministry of pastors and is also an exceptional resource for preparation of sermons with its wealth of information and insights.
This book argues for an integrative dialectic of faith and history. It is a fresh examination of the problem of faith and history. Instead of being a mere liability, it is argued here that the strength of the Christian faith is its historicity. Although modern thought was not always friendly to Christian faith because of its deeply embedded dualism, it raised the critical intellectual issues that Christian theology needed to address. Advancing a more critical understanding of the nature of history than modern thought was generally able to achieve because of its dualistic thinking, this work argues for an integrative dialectic of historical probability and the certainty of faith. "This book gives a comprehensive and fascinating account of the development of the idea of history in correspondence to changing conceptions of the divine reality, from its origin in Ancient Israel and in Greece all the way to the contemporary discussion. It focuses on the rise of critical historical investigation in modern times and on the struggle of modern theology to come to terms with it. It is an important contribution to this discussion. The split between fact and meaning is persuasively identified as a main obstacle and it is shown to be overcome in the reconstruction of history in the light of the eschatological future. Also very helpful is the final chapter on time (space-time) and eternity with its emphasis on Boethius and with its critical remarks on nontrinitarian theistic notions of a personal God." --Wolfhart Pannenberg, University of Munich
"In The Empathic God, Frank Woggon constructs a clinical theology of "at-onement." Woggon calls for a caring participation in God's ongoing work of salvation through a praxis of spiritual care. The book will help practitioners and students of spiritual care as well as clergy to critically reflect on where spiritual care practice and theology meet"--
Monthly current affairs magazine from a Christian perspective with a focus on politics, society, economics and culture.
In recent years, resilience has become a near ubiquitous cultural phenomenon whose influence extends into many fields of academic enquiry. Though research suggests that religion and spirituality are significant factors in engendering resilient adaptation, comparatively little biblical and theological reflection has gone into understanding this construct. This book seeks to remedy this deficiency through a breadth of reflection upon human resilience from canonical biblical and Christian theological sources. Divided into three parts, biblical scholars and theologians provide critical accounts of these perspectives, integrating biblical and theological insight with current social scientific understandings of resilience. Part 1 presents a range of biblical visions of resilience. Part 2 considers a variety of theological perspectives on resilience, drawing from figures including Thomas Aquinas, Martin Luther, and Dietrich Bonhoeffer. Part 3 explores the clinical and pastoral applications of such expressions of resilience. This diverse yet cohesive book sets out a new and challenging perspective of how human resilience might be re-envisioned from a Christian perspective. As a result, it will be of interest to scholars of practical and pastoral theology, biblical studies, and religion, spirituality and health. It will also be a valuable resource for chaplains, pastors, and clinicians with an interest in religion and spirituality.
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It is often said that bioethics emerged from theology in the 1960s, and that since then it has grown into a secular enterprise, yielding to other disciplines and professions such as philosophy and law. During the 1970s and 1980s, a kind of secularism in biomedicine and related areas was encouraged by the need for a neutral language that could provide common ground for guiding clinical practice and research protocols. Tom Beauchamp and James Childress, in their pivotal The Principles of Biomedical Ethics, achieved this neutrality through an approach that came to be known as "principlist bioethics." In Pastoral Aesthetics, Nathan Carlin critically engages Beauchamp and Childress by revisiting the role of religion in bioethics and argues that pastoral theologians can enrich moral imagination in bioethics by cultivating an aesthetic sensibility that is theologically-informed, psychologically-sophisticated, therapeutically-oriented, and experientially-grounded. To achieve these ends, Carlin employs Paul Tillich's method of correlation by positioning four principles of bioethics with four images of pastoral care, drawing on a range of sources, including painting, fiction, memoir, poetry, journalism, cultural studies, clinical journals, classic cases in bioethics, and original pastoral care conversations. What emerges is a form of interdisciplinary inquiry that will be of special interest to bioethicists, theologians, and chaplains.
The first collection of its kind to explore the diverse and global history of psychedelics as they appealed to several generations of researchers and thinkers. Expanding Mindscapes offers a fascinatingly fluid and diverse history of psychedelics that stretches around the globe. While much of the literature to date has focused on the history of these drugs in the United States and Canada, editors Erika Dyck and Chris Elcock deliberately move away from these places in this collection to reveal a longer and more global history of psychedelics, which chronicles their discovery, use, and cultural impact in the twentieth century. The authors in this collection explore everything from LSD psychotherapy in communist Czechoslovakia to the first applications of LSD-25 in South America to the intersection of modernism and ayahuasca in China. Along the way, they also consider how psychedelic experiments generated their own cultural expressions, where the specter of the United States may have loomed large and where colonial empires exerted influence on the local reception of psychedelics in botanical and pharmaceutical pursuits. Breaking new ground by adopting perspectives that are currently lacking in the historiography of psychedelics, this collection adds to the burgeoning field by offering important discussions on underexplored topics such as gender, agriculture, parapsychology, anarchism, and technological innovations.
Through the employment of the work of Slavoj Žižek and his engagement with the Apostle Paul, Axton argues that Paul in Romans 6-8 understands sin as a lie grounding the subject outside of Christ, and salvation is an exposure and displacement of this lie. The theological significance of Žižek (along with Sigmund Freud and Jacques Lacan) is his demonstration of the pervasive and systemic nature of this lie and its description as he finds it in Romans 7. The specific overlap of the two disciplines of psychology and theology is found in the psychoanalytic understanding that the human Subject or the psyche is structured in three registers: the symbolic, the imaginary and the real. These three registers function like a lie analogous to the Pauline categories of law, ego, and the 'body of death' which constitute Paul's dynamic of sin's deception. Axton argues that if sin is understood as a lie grounding the Subject, the exposure of the lie or the dispelling of any notion of mystery connected to sin is integral to salvation and the reconstructing of the Subject in Christ. While the lie of sin is mediated by the law, new life in the Spirit is not through the law but is a principle unto itself, which though it accounts for the law, is beyond the law.
There has been a recent surge in the examination of the evolutionary roots of religious belief, all trying to identify where the human desire to seek the supernatural and the divine comes from. This book adds a new and innovative perspective to this line of thought by being the first to link prenatal and perinatal experiences to the origins of these unconscious underpinnings of our shared images of God. The book poses a ground-breaking paradigm by thinking about our earliest images of God, whether theist or atheist, within a psychoanalytic framework, comparing and contrasting the thought of Freud and Rizzuto. It looks at the issue of images of God from a diversity of psychological perspectives including, attachment theory, developmental theory and bio-psychosocial perspectives. This analysis leads to the conclusion that in parallel to postnatal findings, uterine and birth experiences can predispose individuals to form God representations later in life, through underpinning affective and environmental factors. This is a bold study of the development of one of humanity’s most fundamental aspects. As such, it will be of great interest to scholars of the psychology of religion, psychology, psychoanalysis, religious studies and early infant development.