首页> 外文学位 >MINISTRY AFTER FREUD: THE RISE OF THE RELIGION AND HEALTH MOVEMENT IN AMERICAN PROTESTANTISM, 1906-1945.
【24h】

MINISTRY AFTER FREUD: THE RISE OF THE RELIGION AND HEALTH MOVEMENT IN AMERICAN PROTESTANTISM, 1906-1945.

机译:弗洛伊德以后的事工:1906-1945年美国保护主义中宗教和健康运动的兴起。

获取原文
获取原文并翻译 | 示例

摘要

Although historians and theologians have generally seen American Protestant liberalism to have become defunct with World War I, the Depression, the rise of neo-orthodoxy, and the waning of the Social Gospel, the thesis of this dissertation is that the liberal impulse was (and is) very much apparent in a movement which is described as the "Religion and Health" movement. In part, this movement was a response to the Social Gospel, which sought to recover Jesus' prophetic, social ministry: Religion and Health leaders sought to recover Jesus' priestly, healing ministry.;The psychotherapeutic work of Elwood Worcester in the Emmanuel Church in Boston beginning in 1906 may be seen as a pre-Freudian precursor of Religion and Health. Unlike faith healers or Christian Scientists, Worcester and his colleagues--guided by medical doctors--used the methods of clinical science.;Anton Boisen gave the Religion and Health movement impetus when he introduced clinical training for theological students in 1925. An evangelical liberal, Boisen was outspoken in calling the liberal churches back to soul cure, using scientific, clinical methods.;From 1941 to 1945 a group of prominent theologians and psychotherapists--including Paul Tillich, Eric Fromm, Rollo May, Seward Hiltner, and David Roberts--convened a seminar in New York City to discuss the interrelation of Religion and Health, theology and depth psychology. Their exchanges and publications may be said to have established and legitimized the Religion and Health movement, which grew phenomenally after World War II.;Three characteristics of modern religious liberalism are the effort to accommodate modern culture, the belief that God is immanent in cultural development, and the belief in human progress toward the Kingdom. These key concepts are distinguishing features of the Religion and Health movement, which put the depth psychological discoveries of Freud and his followers to use in the service of ministry.
机译:尽管历史学家和神学家普遍认为,随着一战,大萧条,新正教的兴起以及社会福音的衰落,美国新教的自由主义已不复存在,但本文的论点是,自由主义的冲动是(和在被称为“宗教与健康”运动的运动中非常明显。在某种程度上,这一运动是对社会福音的回应,该社会寻求恢复耶稣的先知,社会事工:宗教和卫生领袖寻求恢复耶稣的牧师,恢复健康的事工。埃尔伍德·伍斯特在伊曼纽尔教堂的心理治疗工作1906年开始的波士顿可能被视为弗洛伊德时代之前的宗​​教与健康先驱。与信仰治疗者或基督教科学家不同,伍斯特及其同事在医学博士的指导下使用了临床科学的方法。安东·博森(Anton Boisen)在1925年为神学学生进行临床培训时便推动了宗教与健康运动。 ,博伊森(Boisen)直言不讳地使用科学的,临床的方法呼吁自由教会恢复灵魂的治疗。;从1941年到1945年,一群著名的神学家和心理治疗师-包括保罗·提利希,埃里克·弗洛姆,罗洛·梅,苏厄德·希特纳和大卫·罗伯茨-在纽约市召开了研讨会,讨论宗教与健康,神学和深度心理学的相互关系。可以说他们的交流和出版物建立并合法化了第二次世界大战后迅速发展的宗教与健康运动。现代宗教自由主义的三个特征是努力适应现代文化,认为上帝是文化发展的内在信念。 ,以及人类朝着王国前进的信念。这些关键概念是宗教与健康运动的显着特征,这些特征使弗洛伊德及其追随者获得了广泛的心理发现,可用于事奉。

著录项

  • 作者

    STOKES, G. ALLISON.;

  • 作者单位

    Yale University.;

  • 授予单位 Yale University.;
  • 学科 American Studies.
  • 学位 Ph.D.
  • 年度 1981
  • 页码 240 p.
  • 总页数 240
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类
  • 关键词

相似文献

  • 外文文献
  • 中文文献
  • 专利
获取原文

客服邮箱:kefu@zhangqiaokeyan.com

京公网安备:11010802029741号 ICP备案号:京ICP备15016152号-6 六维联合信息科技 (北京) 有限公司©版权所有
  • 客服微信

  • 服务号