By Gerrit Glas (auth.), Gerrit Glas, Moshe Halevi Spero, Peter J. Verhagen, Herman M. van Praag (eds.)
This book’s objective is to complement and deepen our mental figuring out of biblical innovations and personalities. Such figuring out is suitable for theology in addition to for psychology and psychiatry. it will probably support theologians to contextualize their self-discipline by means of bringing it into touch with modern mental and existential concerns and tensions, either at someone and a societal point. It additionally encourages psychologists and psychiatrists to enhance and refine their vocabularies once they try and understand the existential that means of what's transmitted to them through their clients.
The ebook highlights the ideas of prophecy, martyrdom, and messianism from Christian and Judaic views. every one idea bargains one biblical determine as consultant: Jeremiah, Paul, and Jesus, respectively. The sections on those 3 topics and personalities are sandwiched among a piece on historic and conceptual concerns, and a bit dedicated to choose interdisciplinary issues.
Biblical photos of discomfort, suffering, pain, wish, resentment, and awe are a part of our cultural heritage and form the best way we comprehend our lives and sufferings. Biblical views on human life, however, range in a few very important respects from modernist conceptions that succeed in psychotherapy and psychiatry. The ebook investigates the potential of a theological feedback on universal frameworks of mental and psychiatric knowing of the internal international of the customer. It additionally bargains new how you can comprehend the ‘transformative’ strength of religion.
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Extra resources for Hearing Visions and Seeing Voices: Psychological Aspects of Biblical Concepts and Personalities
1991). Against Josephus Flavius? The struggle of a Jew with multiple loyalties. Journal of Psychology and Judaism, 15, 213–230. Van Praag, H. M. (2003). De scheppende ziekte. Over (Joods) religieuze elementen in het gestoorde zieleleven. Psyche en Geloof, 14, 54–65. M. (2007). God en Psyche. De redelijkheid van het geloof. Amsterdam: Booma. Van Praag, H. , de Kloet, E. , & Van Os, J. (2004). Stress, the brain, and depression. Cambridge, UK: Cambridge University Press. Van Scheyen, J. D. (1975).
Such epistemologies were thus developed independently of any religious motivation. The basic idea behind such epistemologies, as I see it, is that the attempt to achieve Cartesian certainty and vanquish scepticism once and for all should be given up. If we humans are being deceived by an evil demon, or if we are actually living in a virtual reality created by “The Matrix,” then too bad for us. Knowledge would just be impossible if such was our predicament. Rather, we should assume that we do know things and ask how we get our knowledge.
Kierkegaard (1992), p. 359. Ibidem, p. 360. Kant (1964), p. 76. Kant (1960), p. 56. 34 9 10 11 12 13 14 15 16 17 18 STEPHEN EVANS Lewis (1970), p. 66. Campbell (1968), p. 40. Campbell (1968), p. 191. Kierkegaard (1985), pp. 86–88. For a powerful account of what it means to say that God speaks to humans and a defense of this possibility, see Wolterstorff (1995). A fuller explication and criticism of these principles is provided in Evans (1996), pp. 170–202. See Meier (1991); see also Vergote, this book.