Orthodox Psychotherapy

In 2000 the American Psychological Association, in an important attempt to bring religious issues and traditions to the attention of psychotherapists, included in its Handbook of Psychotherapy and Religious Diversity a chapter on psychotherapy with Eastern Orthodox Christians. This chapter discusses the pivotal efforts of Metropolitan Hierotheos and Archbishop Chrysostomos to bring together the ancient teachings of the Christian East with the science of modern psychology. In this work, the relationship between psychology and religion is analyzed. It presents an analysis of the teachings of the Eastern Church Fathers on the world, man, and the psychological aspects of the union of man with God. Archbishop Chrysostomos works into his presentation the extent of his own research as well as the writings of Metropolitan Hierotheos, which include attempts to evaluate the place, significance, and the effectiveness of Orthodox psychotherapy in secular psychotherapy and its application in the clinical setting.

The publication of this volume by the Right Reverend Archimandrite Dr. Andrew (Vujisi ) is a benchmark in the scientific examination of the Orthodox psychotherapeutic paradigm, a pioneering step into a new area and integrated model of existential and transpersonal psychotherapy, and an important proposal for the empirical investigation of the relationship of spirituality and neuroscience. Dr. Vujisi 's work is significant in that it presents a clear understanding of human psychology from an Orthodox perspective, i.e., it presents a psychology (and potentially a psychiatry), consistent with the cosmology and soteriology of Orthodoxy. This is an indispensable dimension in the development of a global notion of research in science and religion, and is especially important as attempts at rapprochement are made on the ecclesiastical, cultural, and international levels. With increased attention by scholars to the relationship between spirituality and science, religion and physical/mental health, and holistic views of the human being that connect the body and the mind, or spirit, this volume provides a framework in the establishment of cross-cultural dimensions to the study of science and spirituality and the holistic concept of humans and their environment. Ultimately, it bridges the divide between mystical, neptic, and hesychastic teachings and the methods and goals of modern Western psychotherapy. It is the potential meeting of the transcendent and the secular, of spirituality and psychotherapy, and of neptic treatment and mind biochemistry as they impact all those in need of inner healing from spiritual, behavioral, and/or psychological disorders and pathologies."

Strean shows clearly how religion serves unconscious, neurotic, and defensive functions as well as adaptive purposes. Written in a personal, self-reflective style, Dr. Strean's case study material illustrates beautifully the relevance and application of psychoanalytic concepts to understanding the life and struggles of the Orthodox Jewish patient. These theoretical and technical constructs include transference and countertransference, the relationship between overt behaviors and their genetic antecedents, and the effects of interpretation on facilitating childhood reconstructions. Dr.

Psychologists, theologians, medical doctors, and Christian clergy discuss the significance of spiritual direction and identify the problems that inhibit one's ability to reach spiritual goals in modern life. They show how the process of being in Christ in truth, life, and light results in personal freedom. The commitment to growth in these qualities provides the foundation for the critical subjects addressed in this book: spiritual discernment and differential diagnosis, identity formation, sexuality, intimacy and relationships, addictions, holistic health, and education. Melding Greek Orthodox Christianity in America with spirituality and more conventional psychotherapy and medical practice, this book makes an uncommon contribution to the religiously diverse spectrum of our ever-expanding multicultural consciousness.

Whatever else he or she does, the pastoral counselor, same as the priest at the Divine Altar, enters into a call and response relationship, invoking Gods presence and seeking to be receptive to Gods activity unfolding in the here and now. The intention of pastoral counseling must be to offer Christ to the other (and receive Him) while serving at the altar of the human heart.

This book vigorously engages Lacan with a spiritual tradition that has yet to be thoroughly addressed within psychoanalytic literature—the Eastern Orthodox Christian tradition. The book offers a unique engagement with a faith system that highlights and extends analytic thinking. For those in formation within the Orthodox tradition, this book brings psychoanalytic insights to bear on matters of faith that may at times seem opaque or difficult to understand. Ultimately, the authors seek to elicit in the reader the reflective and contemplative posture of Orthodoxy, as well as the listening ear of analysis, while considering the human subject. This work is relevant and important for those training in psychoanalysis and Orthodox theology or ministry, as well as for those interested in the intersection between psychoanalysis and religion.

This book provides practitioners with the information they need to increase their competency in working sensitively with members of each of the major faith communities in North America. This volume examines over 2 dozen religious denominations and faith traditions in the context of clinical practice. Chapter authors describe the unique history, beliefs, rituals, and practices of the religion as well as commonly held views on social and moral issues such as divorce, homosexuality, birth control, abortion, suicide, and euthanasia. Worldviews, including conceptions of a deity, life after death, and the purpose of life, are also discussed. /// Within the context of the particular faith, chapter authors describe the therapeutic process, including building relationships with clients from that tradition, assessment and diagnosis, common clinical issues, and interventions most congruent with the faith. Additional resources that help psychotherapists to deepen their understanding of a particular faith are also recommended. This book helps all practitioners to more fully honor and make use of the unique religious beliefs and spiritual resources of their clients. (PsycINFO Database Record (c) 2004 APA, all rights reserved).