IPA 5144 - Saint Paul University

Transcription

IPA 5144 – Spirituality and Counselling
Yahweh, the God of
Jesus Christ, Allah, the Divine within the three monotheistic religions, Judaism,
Christianity, and Islam
Prof. Ramón Martínez de Pisón, Ph.D.(Th.), Psy.D.
Description:
This course presents human experience as the common bond linking spirituality and
counselling. It is here that we find the root and source of the overall question of
transcendence. A variety of approaches in spirituality and in counselling will be studied.
At the same time, the course deals with the different expressions of faith in God within
the three monotheistic religions, the relationship between the stages of moral (human)
development and the images of God, the limited visions of spirituality and counselling,
the dialogue between spirituality and psychology and, finally, how psychology helps
make the difference between an unhealthy spirituality, one that reduces or even
eliminates freedom, autonomy, and human responsibility, and a healthy one that enriches
us personally and socially in our growth and development.
Hermeneutical Presuppositions:
As persons, each and every one of us is a “being with.” This “being with” belongs to and,
in a sense, constitutes our very nature. As persons we are not simply thrown into the
world, but “are connected” to reality, to others, to nature and to that which is
transcendent. The “other” reveals to us our own humanity. Others are the mirror in which
we recognize our own humanity. For us, to discover the other as other and not as the
projection of our own needs comes about through true human development and is the
result of it. Only when we recognize the other as other can we really reach emotional
maturity. We mature when we become other-centred, what we might call becoming
exocentric in our focus and purpose. By leaving behind and abandoning narcissistic
relationships, ones in which we focus excessively on ourselves, we can achieve true
human and personal fulfillment.
It is in this very relational dimension of our being, as persons in search of meaning and
final significance, that we find the root and source of the overall question of
transcendence. In fact, this question of transcendence becomes of utmost importance for
us as human beings. We will argue that the transcendent Other
2
3) To take into consideration different expressions of faith in God within Judaism,
Christianity, and Islam. In order to do so, we have
a) to recognize that not any particular spiritual/religious tradition or any
theological reflection may put forward an exclusive claim toward
“possessing” God;
b) to see God, the spiritual/religious dimension, within the wider perspective of
interfaith dialogue.
4) To examine the relationship between the stages of moral (human) development and
the various corresponding images of God. Our examination will include reference to
various cultural and religious notions touching on essential dimensions of life. These
notions will include, especially, those of sexual orientation, love and sexuality, sin
and evil, suicide, memory, forgiveness and reconciliation, illness, suffering, death and
thereafter.
5) To take a critical look at a spirituality/religion which neglects human experience and
critique a conception of counselling (psychology) which tends to be limited in its
view of otherness and which too easily adopts an individualistic vision of the person,
personal achievement, the meaning of life, and spirituality in general. In fact, it is a
question of showing how
a) counselling brings to spirituality/religion a concern for the “beauty” and the
“kindness” of creation (see Genesis 1:31a). Our reference to counselling will
help us see that it enhances our awareness of the value of concrete life, thus
leading to the full achievement of what it means to be human and to the
development of an authentic personal spirituality;
b) spirituality/religion sensitizes counselling to the importance of our being open
to others, to nature and to the transcendent, namely in our context, to God. We
will see that human growth becomes a key and a regal way leading to
authentic spiritual experience and to an encounter with God. Far from limiting
personal growth and development, the “human experience of the divine”
widens our horizon of intelligibility and meaning.
6) To see how counselling (psychology) helps make the difference between what we
could call a “pathological” spirituality, namely, one that reduces or even eliminates
freedom, autonomy, and human responsibility and a “healthy” spirituality enriches us
personally and socially in our growth and development.
Format of the Course:
Each session will begin
1) with a presentation of the professor regarding the chapters of the course according
the Syllabus;
2) followed by small group discussion. At the end, each group will share a summary
of its discussion with all the class. This discussion will be based on the
professor’s presentation, on the mandatory readings, on the questions at the end
of each chapter, and on the experience of the students.
3
Workload and Evaluation:
1. Mandatory readings and in-class participation: 50%. To enrich the inclass participation, mandatory readings are assigned for each of the six
chapters and the conclusion of the course. Each section will be evaluate as
follows:
a. Two (2) take home assignments in the form of a short reflection
(500 ‒ 800 words or 2 to 3 double spaced pages) at the end of the
third and sixth chapters. Each assignment represents 20% of the
final grade (the two represent 40%). Students will answer one of the
three questions (reflections) provided for each assignment. These
questions (reflections) will be based on the mandatory readings, on the
content of the chapters and on the presentation by the professor in
class. Students will have until the beginning of the following class to
hand in their assignments. Each assignment will be evaluated on the
understanding and integration (synthesis) of the concepts. Late work
is penalized by 10% per day. The only acceptable reasons for
extending the deadline are documented medical condition or
bereavement (computer failures, forgetting, and love troubles are
unfortunately not acceptable reasons).
b. In-class participation: 10%. Participation reflects students’
knowledge of the contents of the required readings for the particular
session (chapter) and their willingness and ability to enter into
respectful discussion and dialogue with other students and the
professor. Grading is by each student (self-grading) with the professor.
2. Small groups’ papers and presentation: 50%.
a. Each paper represents 40% of the final grade. Small groups of
students, three (3) or maximum of four (4) will be assigned by the
professor at the beginning of the course. Each group is expected, on
the basis of the course content, to select a research topic for its
development and presentation. All papers should address the
following: a summary of the most important questions in the area; its
implication for spirituality and counseling; its application for
psychotherapy. All topic choices are subject to final approval by the
professor. Students will receive individual grades based on the written
part of their individual contribution to the paper. The length of the
paper will be 16 to 20 (maximum, excluding references) double spaced
pages. It will be submitted before its presentation in class, namely,
before the last two three-hour classes. Late work is penalized by
10% per day. The only acceptable reasons for extending the
deadline are documented medical condition or bereavement
4
(computer failures, forgetting, and love troubles are unfortunately
not acceptable reasons).
b. Each group will present a PowerPoint of their topic and key
findings. All presentations should address the same items that appear
in the paper, namely, a summary of the most important questions in the
area; its implication for spirituality and counseling; its application for
psychotherapy. This presentation will be evaluated taking into
consideration its quality and its content following the items previously
indicated. This PowerPoint presentation will account for 10% of the
final grade. Students of each group will receive a common grade for
the presentation. The last two three-hour classes will be allocated for
these presentations.
Administrative Information:
1) Students may not be absent from more than 20% of the classes.
2) Persons with special needs are asked to get in touch at the beginning of the
session with Mrs. Francine Quesnel (Office 161).
3) Read the document on academic fraud; sign and return to the professor the form.
Syllabus of the Course:
Introduction
Chapter 1. Human Experience as the Link between Spirituality and Counselling
1.
2.
3.
4.
Holistic Conception of the Person
Being of Alterity
Being in Search of Meaning and Finality
An Experience Rooted in Nature and Culture
Questions for class discussion:
a) Do you believe that Western society, with its insistence on individual performance
and competition, promotes a holistic conception of the person? How can you help
your clients to live a more integrated life?
b) Do you think that today’s people ask themselves questions regarding the meaning
and finality of life? How to recognize if people live a life that “has meaning”?
Can we speak of the meaning of life without believing that life has also a finality?
c) Can we speak of human experience in a generalized way, that is, without taking
into account nature and cultural differences? What this means for your work as
therapists?
5
Mandatory readings:
Jones, J. W. (1995). In the middle of this road we call our life: The courage to search for
something more. San Francisco: HarperSanFrancisco (Phycology/Spirituality), 122.
Martin, M. K., & Martínez de Pisón, R. (2005). From knowledge to wisdom: A new
challenge to the educational milieu with implications for religious education.
Religious Education, 100(2), 157-173.
Martínez de Pisón, R. (2009). God: From knowing to experiencing. Toronto: Novalis
Publishing Inc., 17-24, 89-90, 120-122, 141-142.
Selected bibliography:
Barry, W. (2004). Spiritual direction and the encounter with God: A theological enquiry
(Rev. ed.). New York: Paulist Press, 20-29.
Clarke, W. N. (1981). The Natural Roots of Religious Experience. Religious Studies, 17,
512-514.
Cote, R. G. (1996). Re-visioning mission: The Catholic Church and culture in
postmodern America. New York/Mahwah: Paulist Press (Isaac Hecker Studies in
Religion and American Culture), 123-139.
Fowler, J. W. (1981). Stages of faith: The psychology of human development and the
quest for meaning. New York: Harper & Row, 3-36.
Geffré, C. (1983). Le christianisme au risqué de l’interprétation. Paris: Éd. du Cerf
(Cogitatio Fidei, 120).
Gormly, A. V., & Brodzinsky, D. M. (1993). Lifespan human development (5th ed.). Fort
Worth: Harcourt Brace College Publishers, 6-7.
Martínez de Pisón, R. (1997a). Création et liberté: Essai d’anthropologie chrétienne,
Montréal: Médiaspaul (Brèches théologiques, 25), 114-119, 162-168.
Martínez de Pisón, (1997b). The religion of life: The spirituality of Maurice Zundel,
Sherbrooke: Médiaspaul, 97-117.
Martínez de Pisón, R. (2006). Death by despair: Shame and suicide. New York: Peter
Lang Publishing, Inc. (American University Studies. Series VII: Theology and
Religion, 245), 99-101.
O’Collins, G. (1977). Theology and Experience. The Irish Theological Quartely, 44, 279290.
Peelman, A. (1989 [©1988]). L’inculturation: L’Église et les cultures. Ottawa/Paris:
Novalis/Desclée (L’horizon du croyant, 8), 41-56.
Petit, J. C. (1983). Théologie et expérience. In É. J. Lacelle & T. R. Potvin (Eds.),
L’expérience comme lieu théologique: Discussions actuelles (pp. 13-30).
Montreal: Fides (Héritage et Projet, 26), 1983.
Schillebeeckx, E. (1990 [©1980]. The Experience of Jesus as Lord (J. Bowden, Trans.).
New York: Crossroad.
Van Roo, W. A. (1985). Experience and Theology. Gregorianum, LXVI(4), 611-640.
6
Chapter 2. Variety of Approaches in Spirituality and in Counselling
1. Spiritualities and Methods in Spirituality
2. Theories and Methods in Counselling
3. The Importance of Interdisciplinarity in both Spirituality and Counselling
a) What is the relevance of hermeneutical presuppositions for both Spirituality and
Counselling? How these hermeneutical presuppositions influence the practice of
therapy?
b) Do you believe that we have overcome chauvinism, that is, the ideological bias
both in Spirituality and in Counselling? How these ideological biases affect,
negatively, the practice of therapy?
c) In what sense is interdisciplinarity a sine qua non condition for the practice of
Counselling?
Mandatory readings:
Perrin, D. B. (2007). Studying Christian Spirituality. New York: Routledge, 35-44, 5455.
Woody, R. H., Hansen, J. C., & Rossberg, R. H. (1989). Counseling psychology:
Strategies and services. Pacific Grove: Brooks/Cole Publishing Company, 32-54.
Basseches, M. (2003). Adult development and the practice of psychotherapy. In J.
Demick & C. Adreoletti (Eds.), Handbook of Adult Development (pp. 533-563).
New
York/Boston/Dordrecht/London,
England/Moscow:
Kluwer
Academic/Plenum Publishers.
Boff, L. (1985). Church: Charism and power: Liberation theology and institutional
Church (J. W. Diercksmmeier, Trans.). New York: Crossroad, 12-21.
Bouchard, S., Gingras, M. [avec la collaboration de] Morin, P. C. (2007). Introduction
aux théories de la personnalité (3e éd.). Montréal: Gaëtan Morin Éditeur, 1-12, 1516, 131-132, 197, 235-238, 273-292.
Corey, G. (2001). Theory and practice of counseling and psychotherapy (6th ed.). Pacific
Grove: Brooks/Cole Publishing Company.
Corey, G. (2005). Student manual: Theory and practice of counseling and psychotherapy
(7th ed.). Pacific Grove: Brooks/Cole Publishing Company.
Worth: Harcourt Brace College Publishers, 10-43.
International Theological Commission (2012). Theology today: Perspectives, principles
and criteria. Origins, 41(40), 655-657.
Kirkpatrick, L. A. (2005). Evolutionary psychology: An emerging new foundation for the
psychology of religion. In R. F. Paloutzian & C. L. Park (Eds.), Handbook of the
7
psychology of religion and spirituality (pp. 114-116). New York/London,
England: Guilford Press.
Martínez de Pisón, R. (2007). Life beyond death: The eschatological dimension of
Christian faith. Ottawa: Novalis, 83-91.
Martínez de Pisón, R. (2010). Quand je dis « je crois en Dieu », qui est ce « je » qui
exprime sa foi?: De l’« être réel » à l’« être possible » chez Maurice Zundel.
Counseling et spiritualité, 29(1), 33-46.
Ménard, C. (1978). Le théologien et l’interdisciplinarité. Laval théologique et
philosophique, 34(3), 305-312.
Renaud, G. (1998). Autour de la question de Dieu: l’interdisciplinarité!? Théologiques,
6(2), 7-24.
Chapter 3. Judaism, Christianity, and Islam
1. One God, Three Faith Expressions
2. No One Can “Possess” God
3. Religious and Spiritual Pluralism: The Challenges of Interfaith Dialogue
a) Do you think that monotheistic religions (and religion in general) have a future? If
so, in what sense?
b) Why do you think that humans have always had the tendency to “possess” the
Divine?
c) In what sense does interfaith dialogue question our religious and spiritual
certitudes?
Mandatory readings:
Mooren, T. (2004). September 11th 2001 and the future of monotheistic religions. MST Review,
6(1), 38-72.
Selected bibliograpy:
Blée, F. (2007). Pour une communauté ecclésiale ouverte sur le monde: L’Église au
risque du dialogue interreligieux. In M. Dumais & J. Richard (Eds.), Église et
communauté (263-283). Montréal: Fides (Héritage et projet, 73).
Boff, L. (1985). Church: Charism and power: Liberation theology and institutional
Church (J. W. Diercksmmeier, Trans.). New York: Crossroad, 1-11.
Duquoc, C. (1974). Yes to Jesus‒No to God and the Church. Concilium, 3(10), 17-30
Firestone, R. (2008). Who are the real chosen people?: The meaning of chosenness in
Judaism, Christianity, and Islam. Woodstock, VT: SkyLight Paths Pub. (The
Center for Religious Inquiry Series).
Frankl, G. (2005). The three faces of monotheism: Judaism, Christianity, Islam. London,
England : Open Gate.
Lécrivain, P. (1990). Quand l’Église change de visage: Son histoire fait-elle écran ou
signe? Christus, 145, 8-16.
8
Liepert, D. (2010). Muslim, Christian, and Jew: Finding a path to peace our faiths can
share. Toronto: Faith of Life.
Martínez de Pisón, R. (1992). “Il nous faut changer de Dieu”: La réforme de l’Église
selon Maurice Zundel. Église et théologie, 23(1), 31-47.
Martínez de Pisón, R. (1994). La dialectique de la foi aujourd’hui: Entre la subjectivité
“sauvage” et le traditionalisme “intégriste”. Église et théologie, 25(3), 417-422.
Martínez de Pisón, R. (1996). La fragilité de Dieu selon Maurice Zundel: Du Dieu du
Moyen-Âge au Dieu de Jésus-Christ. Montréal: Bellarmin (Recherches. Nouvelle
série, 32), 48-56.
Martínez de Pisón, R. (2002). Du regard à la contemplation: Itinéraire de la vie dans
l’Ésprit. Montréal: Médiaspaul (Brèches théologiques, 38), 20-25, 113-124.
Neusner, J., Chilton, B., & Graham, W. (2002). Three faiths, one God: The formative
faith and practice of Judaism, Christianity, and Islam. Boston/Leiden: Brill
Academic Publishers, Inc., 1-35.
Parent, R. (1987). Une Église de baptisés: Pour surmonter l’opposition clercs/laïcs.
Montréal/Paris: Paulines/Éd. du Cerf (Brèches théologiques, 1), 141-174.
Peelman, A. (2007). Les nouveaux défis de l’inculturation. Ottawa/Bruxelles:
Novalis/Lumen Vitae, 133-175.
Pottmeyer, H. (1992). The traditionalist temptation of the contemporary Church.
America, 168(5), 100-104.
Vernon, M. (2012, April 21). Why religion is good for you. The Tablet, 4-5.
Chapter 4. Stages of Moral (Human) Development and Images of God
1.
2.
3.
4.
The Theory of Guy Durand on Moral Development
A Process Influenced by Nature, Culture, and Gender
Educating versus Moral Indoctrination
Cultural and Religious Notions Touching on Essential Dimensions of Life
4.1. Sexual Orientation
4.2. Love and Sexuality
4.3. Sin and Evil
4.4. Suicide
4.5. Memory, Forgiveness, and Reconciliation
4.6. Illness, Suffering, Death, and Thereafter
a) Do you think that we can speak about God without taking into consideration the
stages of moral (human) development? How these stages influence the therapeutic
practice?
b) In what sense has patriarchal ideology influenced lifespan development ‒
particularly the development of women, and the images of God? How therapy can
help women to overcome this ideology?
c) Do you think that it can be said today that illness, suffering and death are the
result of an “original sin,” i.e. a sin at the origin of humanity? How to help a
9
mother who arrives to you in counselling thinking that her baby who has just died
without being baptized is, perhaps, not saved?
Mandatory readings:
Larchet, J. C. (1998). Illness, suffering and death as related to ancestral sin. Concilium, 5,
49-57.
Martin, M. K. (2003). The self of young women and language for God: A challenge for
religious educators. Theoforum, 34(1), 69-87.
Martínez de Pisón (2002). Sin and Evil (R. R. Cooper, Trans.). Sherbrooke: Médiaspaul,
50-56.
Armistead, M. K. (1995). God-images in the healing process. Minneapolis: Fortress
Press, ix-xviii, 17-26, 36-51, 86-87, 93-103, 115-127.
Balthazar, P. M. (2007). How Anger Toward Absentee Fathers May Make it Difficult to
Call God “Father”. Pastoral Psychology, 55(5), 543-549.
Basseches, M. (2003). Adult development and the practice of psychotherapy. In J.
Demick & C. Adreoletti (Eds.), Handbook of Adult Development (pp. 533-563).
New
York/Boston/Dordrecht/London,
England/Moscow:
Kluwer
Academic/Plenum Publishers.
Boulnois, O. (1999). Heureux ceux qui souffent ?: Le christianisme devant la douleur.
Communio, XXIV(3), 85-195.
Craig, G. J. (1986). Human development (4th ed.). Englewood Cliffs: PrenticenHall.
Denys, J. G. (1997). Self-C.A.R.E. and the social construction of personal reality.
Pastoral Sciences, 16, 49-51.
Durand, G. (1986). Culpabilité et péché. In A. Mettayer & J. Doyon (Eds.), Culpabilité et
péché: Études anthropologiques, théologiques et pastorales (pp. 209-230).
Montréal: Fides (Héritage et projet, 33).
Fowler, J. W. (1981). Stages of faith: The psychology of human development and the
quest for meaning. New York: Harper & Row, 37-305.
Gormly, A. V., & Brodzinsky, D. M. (1993). Lifespan human development (5th eds.). Fort
Worth: Harcourt Brace College Publishers, vii, 3-7.
Guindon, A. (1989). Le développement moral. Ottawa/Paris: Novalis/Desclée (L’horizon
du croyant, 9).
Heller, D. I. (1986). The children’s God. Chicago: The University of Chicago Press, 94104.
Kane, D., Cheston, S. E., & Greer, J. (1993). Perceptions of God by survivors of
childhood sexual abuse: An exploratory study in an underresearched area. Journal
of Psychology and Theology, 21(3), 228-231, 235-236.
Kegan, R. (1982). The evolving self: Problem and process in human development.
Cambridge: Harvard University Press.
Martínez de Pisón, R. (1997). Création et liberté: Essai d’anthropologie chrétienne,
Montréal: Médiaspaul (Brèches théologiques, 25), 105-108.
10
Martínez de Pisón, R. (1998). Croissance personnelle et expérience de Dieu. Sciences
pastorales, 17, 97-119.
Martínez de Pisón, R. (2002). From fear to freedom: Toward spiritual wholeness.
Pastoral Sciences, 21(1), 19-39.
Martínez de Pisón, R. (2006). Death by despair: Shame and suicide. New York: Peter
Religion, 245), 50-53.
Martínez de Pisón, R. (2007). Life beyond death: The eschatological dimension of
Christian faith. Ottawa: Novalis, 105-260.
Martínez de Pisón, R. (2008). Savoir aprivoiser la mort: Angoisse et plénitude de vie.
Counseling et spiritualité, 27(1), 89-105.
Publishing Inc., 85-97.
Mickens, R. (2012, April 28). Letter from Rome. The Tablet, p. 30.
Monbourquette, J. (1999). La souffrance a le sens qu’on lui donne. Nouveau dialogue,
123, 3-5.
Monbourquette, J. (2007 [©2000]). How to forgive: A step-by-step guide (K. Poor & G.
Gasslein, Trans.). Ottawa: Novalis, 24-25, 31-43, 179-190.
Nydam, R. (1992). Adoption and the image of God. The Journal of Pastoral Care, 46(3),
256-260.
Preston, C. A., & Viney, L. L. (1986). Construing God: An exploration of the
relationships between reported interaction with God and concurrent emotional
experience. Journal of Psychology and Theology, 14 (4), 320, 325-328.
Rizzuto, A. M. (1979). The birth of the living God: A psychoanalytic study. Chicago: The
University of Chicago Press.
Schweitzer, F. (2004). The postmodern life cycle: Challenges for church and theology.
St. Louis: Chalice Press.
Stages of life and Christian experience (2007). Concilium, 5, the whole thematic issue.
Stucky-Abbott, L. (1993). The impact of male God imagery on female identity meaning.
The Journal of Pastoral Care, 47, 240-251.
VandeCreek, L., & Moltram, K. (2011). The perceived roles of God during suicide
bereavement. Journal of Psychology & Theology, 339(2), 155-162.
Chapter 5. The Unavoidable Dialogue between Spirituality and Psychology
1. Limited Views of Spirituality and of Counselling
2. A Spirituality Rooted in Life
3. A Counselling Sensitized to the Importance of Otherness, of Nature, and of God
a) Can spirituality/religion ignore human experience?
b) Do you think that the “spiritual gurus” are substituting today for priests and
psychologists/counsellors?
c) How do you think that worldviews and hermeneutical presuppositions contributed
to the “divorce” between spirituality (religion) and psychology?
11
Mandatory readings:
Griffith, J. L. (2010). Religion that heals, religion that harms: A guide for clinical
practice. New York, NY/London, UK: The Guilford Press (Psychology), 56-80.
Perrin, D. B. (2007). The uneasy relationship between Christian spirituality and the
human sciences: Psychology as a test case. Spiritus: A Journal of Christian
Spirituality, 7(2), 169-192.
Anderson, R. S. (1995). Part one: Becoming an empowered person. In R. S. Anderson,
Self-care: A theology of personal empowerment and spiritual healing (pp. 11117). Wheaton: A BridgePoint Book.
Bergin, A. (1980). Psychotherapy and religious values. Journal of Consulting and
Clinical Psychology, 48, 95-105.
Browning, D. (1997). Can psychology escape religion?: Should it? The International
Journal for the Psychology of Religion, 7(1), 1-12.
Denys, J. G., & Fortin, G. (1996). La variable religieuse en counselling et l’emprise sur
l’existence. Sciences pastorales, 15, 131-142.
Farley, Y. R. (2007). Making the connection: Spirituality, trauma and resiliency. Journal
of Religion & Spirituality in Social Work, 26(1), 1-15.
James, W. A. (1961). The varieties of religious experience: A study in human nature.
New York/London, England: Collier Books/Collier MacMillan Publishers
(Psychology/Religion), 160-210.
Martínez de Pisón, R. (2002). Les spiritualités comme quêtes de sens: Vers un dialogue
entre théologie et psychologie. In M. Beaudin, A. Fortin, & R. Martínez de Pisón,
Des théologies en mutation: parcours et trajectoires (pp. 203-223). Montréal:
Fides (Héritage et projet, 65).
Publishing Inc., 85-97, 141-144.
Chapitre 6. The Verification of Spiritual (Religious) Experience by Psychology
1. The Danger of Religious Fundamentalism
2. The Dual Face of Spirituality (Religion)
3. A Spirituality Grounded in the Fullness of Life
a) Do you think that it is easy to verify the healthiness and/or unhealthiness of
spiritual (religious) experiences from a psychological perspective?
b) What are the criteria that you will use in this process?
c) Why religious tolerance is an essential condition for living in peace?
12
Mandatory readings:
Boff, L. (2006). Fundamentalism, terrorism, and the future of humanity (A. Guilherme,
Trans. and Notes). London, England: SPCK, 3-21
Cote, R. G. (1992) God sings in the night: Ambiguity as an invitation to believe.
Concilium, 4, 95-105.
practice. New York, NY/London, UK: The Guilford Press (Psychology), 1-12.
Bousquet, F. (2009). Pour une Église qui fasse signe en Europe. Esprit & Vie, 211, 34-43.
Ellens, J. H. (2004). Fundamentalism, orthodoxy, and violence. In J. H. Ellens (Ed.). The
destructive power of religion: Violence in Judaism, Christianity, and Islam (Vol.
4: Contemporary views on spirituality and violence), (pp. 119-142). Westport,
Connecticut, London, England: Praeger (Contemporary Psychology).
Gómez, L. O. (2001). When is religion a mental disorder?: The disease of ritual. In D.
Jonte-Pace & W. B. Parsons (Eds.), Religion and psychology: Mapping the terrain:
Contemporary dialogues, future prospects (pp. 202-225). London, England/New
York: Routledge.
practice. New York, NY/London, UK: The Guilford Press (Psychology).
Khader, J. (2007). Opportunities and threats for religions in conflict and violence: How
(not) to use the name of God. In J. Haers, N. Hintersteiner, & G. De Schrijver
(Eds.), Postcolonial Europe in the crucible of cultures: Reckoning with God in a
world of conflicts (pp. 141-161). Amsterdam/New York: Rodopi.
Kurtz, P. (1988). The growth of fundamentalism worldwide. In Academy of Humanism,
Neo-fundamentalism: The humanist response (p. 11). Buffalo: Prometheus Books.
Lawrence, B. B. (1989). Defenders of God: The fundamentalist revolt against the Modern
Age. San Francisco: Harper and Row Publisher, 90, 100.
Loewenthal, K. M. (2000). The psychology of religion: A short introduction. Oxford,
England: Oneworld, 101-113.
Martínez de Pisón, R. (1994). La dialectique de la foi aujourd’hui: Entre la subjectivité
“sauvage” et le traditionalisme “intégriste”. Église et théologie, 25(3), 405-423.
Martínez de Pisón, R. (1997). The religion of life: The spirituality of Maurice Zundel.
Sherbrooke: Médiaspaul, 97-117.
Martínez de Pisón, R. (2008). Dieu est unique mais non solitaire: Vie trinitaire et
transformation humaine. Montréal: Médiaspaul (Brèches théologiques, 43), 2434.
Martínez de Pisón, R. (2009). God: From knowing to experiencing. Novalis Publishing
Inc., 86-90, 104-113, 140-142, 146-148.
Spilka, B., Hood, R. W., Jr., Hunsberger, B., & Gorsuch, R. (2003). The psychology of
religion: An empirical Approach. New York/London, England: Guilford Press,
507-534.
13
Conclusion: Difference between the Personal and the Private in Spirituality
(Religion)
Does spirituality (religion) have a public, even political, role? Does spirituality (religion)
have anything to say to society or, rather, it is simply a private matter?
Mandatory readings:
Clarke, C. (2012, January 28). Faith cannot be brushed under the carpet – its relationship
with politics has to be considered. The Tablet, 6-7.
Taylor, C. (2011). Religion is not the problem: Secularism & democracy. Commonweal,
CXXXVIII(4), 17-21.
Woodhead, L. (2012, January 28). Restoring religion to the public square. The Tablet, 67.
Bégin, B. (2004). Croissance spirituelle et engagement social: Une complémentarité. In
M. Dumas & F. Nault (Eds.), Pluralisme religieux et quêtes spirituelle:
Incidences théologiques (pp. 77-100). Montréal: Fides (Héritage et projet), 67).
Publishing Inc., 22-24, 177.
Martínez de Pisón, R. (2010). Quand je dis “je crois en Dieu,” qui est ce “je” qui exprime
sa foi?: De l’“être réel” à l’“être possible” chez Maurice Zundel. Counseling et
spiritualité, 29(1), 33-46.
Bibliography: (® = Books placed at the reservation section of the Library)
Anderson, R.S. (1995). Self-care: A theology of personal empowerment and spiritual
healing. Wheaton: A BridgePoint Book.
Armistead, M. K. (1995). God-images in the healing process. Minneapolis: Fortress
Press.
®Barry, W. (2004). Spiritual direction and the encounter with God: A theological
enquiry (Rev. ed.). New York: Paulist Press. [BQT 2236 B27S65 2004]
®Boff, L. (1985). Church: Charism and power: Liberation theology and institutional
Church (J. W. Diercksmeier, Trans.). New York: Crossroad. [BQT 310
B64I47D5 1985]
®Boff, L. (2006). Fundamentalism, terrorism, and the future of humanity (A. Guilherme,
Trans. and Notes). London, England: SPCK. [BL 238 B64F85E5 2006]
14
Corey, G. (2001). Theory and practice of counseling and psychotherapy (6th ed.). Pacific
Grove: Brooks/Cole Publishing Company.
Corey, G. (2005). Student manual: Theory and practice of counseling and psychotherapy
(7th ed.), Pacific Grove: Brooks/Cole Publishing Company.
®Craig, G. J. (1986). Human development (4th ed.). Englewood Cliffs: PrenticenHall.
[BF 713 C72H85 1986]
®Firestone, R. (2008). Who are the real chosen people?: The meaning of chosenness in
Judaism, Christianity, and Islam. Woodstock, VT: SkyLight Paths Pub. (The
Center for Religious Inquiry Series). [BL 476 F57 2008]
®Fowler, J. W. (1981). Stages of faith: The psychology of human development and the
quest for meaning. New York: Harper & Row. [BQT 1781 F68S83 1981]
®Frankl, G. (2005). The three faces of monotheism: Judaism, Christianity, Islam.
London, England: Open Gate,. [BL 221 F72T47 2005]
Worth: Harcourt Brace College Publishers.
practice. New York, NY/London, UK: The Guilford Press (Psychology).
Guindon, A. (1986). The sexual creators: An ethical proposal for concerned Christians.
Lanham/New York/London, England: University Press of America. [BQT 1932
G85S48 1986 Copy-1]
Guindon, A. (1989). Le développement moral. Ottawa/Paris: Novalis/Desclée (L’horizon
du croyant, 9). [BQT 184 H67 1988-9]
®Heller, D. I. (1986). The children’s God. Chicago: The University of Chicago Press.
[BF 723 G63H45C4 1986]
James, W. A. (1961). The varieties of religious experience: A study in human nature.
New York/London, England: Collier Books/Collier MacMillan Publishers
(Psychology/Religion).
Jones, J. W. (1995). In the middle of this road we call our life: The courage to search for
something more. San Francisco: HarperSanFrancisco (Pschycology/Spirituality).
Kegan, R. (1982). The evolving self: Problem and process in human development.
Cambridge: Harvard University Press. [BF 713 K44E86 1982]
15
®Liepert, D. (2010). Muslim, Christian, and Jew: Finding a path to peace our faiths can
share. Toronto: Faith of Life. [BP 171 L54 2010]
®Martínez de Pisón, R. (1997a). Création et liberté : Essai d’anthropologie chrétienne,
Montréal : Médiaspaul (Brèches théologiques, 25). [BQT 618 M27C74 1997]
®Martínez de Pisón, (1997b). The religion of life: The spirituality of Maurice Zundel,
Sherbrooke: Médiaspaul. [BQ 7499 U53Z6M27R4 1997 COPY - 1]
®Martínez de Pisón (2002). Sin and Evil (R. R. Cooper, Trans.). Sherbrooke:
Médiaspaul. [BQT 1803 M27P43E5 2002]
®Martínez de Pisón, R. (2006). Death by despair: Shame and suicide. New York: Peter
Religion, 245). [BQT 4 A486U55 1984- 245]
®Martínez de Pisón, R. (2007). Life beyond death: The eschatological dimension of
Christian faith. Ottawa: Novalis. [BQT 1506.2 M27A83E5 2007]
®Martínez de Pisón, R. (2009). God: From knowing to experiencing. Toronto: Novalis
Publishing Inc. [BQT 2471 M27G63 2009]
Mettayer, A., & Doyon, J. (Eds.). (1986). Culpabilité et péché: Études anthropologiques,
théologiques et pastorales. Montréal: Fides (Héritage et projet, 33). [BQT 4
H47P76 1973- 33]
®Monbourquette, J. (2007 [©2000]). How to forgive: A step-by-step guide (K. Poor & G.
Gasslein, Trans.). Ottawa: Novalis. [BQT 1786 F6M65C6E5 2000]
®Neusner, J., Chilton, B., & Graham, W. (2002).Three faiths, one God: The formative
faith and practice of Judaism, Christianity, and Islam. Boston/Leiden: Brill
Academic Publishers, Inc. [BL 221 N48T47 2002]
®Paloutzian, R. F., & Park, C. L. (Eds.). (2005). Handbook of the psychology of religion
and spirituality. New York/London, England: Guilford Press. [BL 53 H25P25
2005]
Peelman, A. (1989 [©1988]). L’inculturation: L’Église et les cultures. Ottawa/Paris:
Novalis/Desclée (L’horizon du croyant, 8), 41-56. [BQT 184 H67 1988 – 8]
Peelman, A. (2007). Les nouveaux défis de l’inculturation. Ottawa/Bruxelles:
Novalis/Lumen Vitae. [BQT 3229 C8P44N6 2007 EX.1]
®Perrin, D. B. (2007). Studying Christian Spirituality. New York: Routledge. [BQT
2188.2 P47S88 2007]
16
®Rizzuto, A. M. (1979). The birth of the living God: A psychoanalytic study. Chicago:
The University of Chicago Press. [RC 506 R59B57 1979]
Schillebeeckx, E. (1990 [©1980]. The Experience of Jesus as Lord (J. Bowden, Trans.).
New York: Crossroad. [BQ 7473 C43G47B6 1990]
®Schweitzer, F. (2004). The postmodern life cycle: Challenges for church and theology.
St. Louis: Chalice Press. [BV 4012.20 L54S38P68 2004]
®Woody, R. H., Hansen, J. C., & Rossberg, R. H. (1989). Counseling psychology:
Strategies and services. Pacific Grove: Brooks/Cole Publishing Company. [BF
637 C6W66C6 1989]

IPA 5144 - Saint Paul University

Transcription

Documents pareils

→SGP/SSP 2015 soumission pour une présentation Career Path

Program

POSTDOCTORAL POSITION Sport 4 Health: Sport as

Introduction to Anthropology, Psychology, and Sociology, University

La Malibran Noire - Kresge Arts in Detroit

La Malibran Noire - Kresge Arts in Detroit

lHealth Care– Social Issues

National Geographic and Vezelay article

Guy Jobin , Anne-Céline Guyon , Maxime Allard

VITA GARY B. WIEDER, Ph.D. 2101 Fourth, Suite