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The book consists primarily of interviews between Strobel (a former legal editor at the Chicago Tribune) and biblical scholars such as Bruce Metzger. Each interview is based on a simple question, concerning historical evidence (for example, "Can the Biographies of Jesus Be Trusted?"), scientific evidence, ("Does Archaeology Confirm or Contradict Jesus' Biographies?"), and "psychiatric evidence" ("Was Jesus Crazy When He Claimed to Be the Son of God?"). Together, these interviews compose a case brief defending Jesus' divinity, and urging readers to reach a verdict of their own.
In the past four decades or so, the so-called psychology of religion – after having been deemed extinct, impossible or unlikely – has risen to prominence again: the number of publications is rapidly growing, an impressive secondary literature (handbooks, introductions, etc.) is available already, infrastructure has been developed (a number of new journals devoted to the subject have been founded, organizations have been established, increasingly funding is going to the area), attracting many new researchers. Organizations like the American Psychological Association are now publishing in the field of psychology of religion (and its Div. 36 [“psych of rel”] with almost 3,000 members is already midsized among the APA-divisions). This book documents this re-emergence and development.
This book articulates a broad range of theoretical viewpoints, both classical and contemporary, in the field of the psychology of religion. Chapters One through Eight are overviews of such 'classical' theorists as William James, Sigmund Freud, Carl Jung, Gordon Allport, Abraham Maslow, Alan Watts, Erich Fromm, and Viktor Frankl. Chapters Nine through Twelve consider subsequent developments in the field, e.g., the views of object relations theorists on the God-image; empirical research on the scaling of religiousness; and modern consciousness research. Chapters Ten through Twelve are new to this edition and comprise an eclectic overview of the feminist psychology of religion, recent developments in the intersection of neuroscience and religion, and the evolutionary psychology of religion. Both wide-ranging and current, therefore, this book offers illuminating and in-depth coverage of major theorists and approaches. While its breadth makes it an excellent place to begin an exploration of the psychology of religion, its depth and detail provide the opportunity for a serious and rewarding immersion in the field.
In this study of psychology and Catholicism, Kugelmann aims to provide clarity in an area filled with emotion and opinion. From the beginnings of modern psychology to the mid-1960s, this complicated relationship between science and religion is methodically investigated. Conflicts such as the boundary of 'person' versus 'soul', contested between psychology and the Church, are debated thoroughly. Kugelmann goes on to examine topics such as the role of the subconscious in explaining spiritualism and miracles; psychoanalysis and the sacrament of confession; myth and symbol in psychology and religious experience; cognition and will in psychology and in religious life; humanistic psychology as a spiritual movement. This fascinating study will be of great interest to scholars and students of both psychology and religious studies but will also appeal to all of those who have an interest in the way modern science and traditional religion coexist in our ever-changing society.
This work is a survey of the current state of the relationship between religion and psychology from the leading scholars in the field.
Over a century ago, psychologists who were fascinated with religion began to study and write about it. Theologians and religious practitioners have responded to this literature, producing a fascinating dialogue that deals with our fundamental und- standings about the human person and our place in the world. This book provides an introduction to the important conversations that have developed out of these interchanges. The dialogue between psychology and religion is difficult to study for a number of reasons. First, it requires knowledge of both psychology and religion. People with a background in psychology often lack a solid understanding of the religious traditions they wish to study, and theologians may not be up to date on the latest developments in psychology. Second, it requires conceptual tools to organize the material and understand the basic problems involved in any attempt to connect the science of psychology with religion. These concepts can be found in many places, for instance in the writings of philosophers of science, but they are complex and often hard to follow for those without a proper theological and philosophical ba- ground. Finally, authors who write on the topic come to the study of psychology and religion from a variety of academic and personal backgrounds. This makes for wonderful diversity in conversations, but it makes understanding and mastery of the material quite difficult.
Waardenburg’s magisterial essay traces the rise and development of the academic study of religion from the mid-nineteenth to the mid-twentieth century, outlining the establishment of the discipline, its connections with other fields, religion as a subject of research, and perspectives on a phenomenological study of religion. Futhermore a second part comprises an anthology of texts from 41 scholars whose work was programmatic in the evolution of the academic study of religion. Each chapter presents a particular approach, theory, and method relevant to the study of religion. The pieces selected for this volume were taken from the discipline of religious studies as well as from related fields, such as anthropology, sociology, and psychology, to name a few.