Sentences with phrase «therapeutic implications]»

What would it look like for congregations to move their youth beyond Moralistic Therapeutic Deism?
My point is not merely that a good novel offers richer characterization and more enduring insight than our usual ideological or therapeutic takes on life.
Journaling is often recommended as a therapeutic activity or a record of your spiritual journey, but I have discovered it's so much more.
His whole emphasis on irony and contingency is meant to protect us against what he calls «the dangers of over-philosophication,» the temptation to think of philosophy as providing anything more than a kind of therapeutic stance.
For those preoccupied with the challenges of caring for debilitated parents or spouses, the novel easily becomes a tract for our therapeutic times: Different Strokes» 10 Helpful Points for Families, or something similar.
The increasing individualism of society can also be leveraged to enable young people to question Moralistic Therapeutic Deism and to distinguish themselves as Christian individuals, Smith and Denton contend.
Taking this idea to its ultimate therapeutic conclusion, another author maintains, «Jesus went to the cross so that His people no longer need be the victims of compulsive acts.»
Some feminists who have no problem with the creation or research use of «excess» IVF embryos adamantly oppose «therapeutic» cloning for ESCR.
The mainline Protestant churches, too, share the therapeutic mentality.
What Vatican Council II meant by «pastoral» was widely confused with openness to the therapeutic.
Psychology can serve many good purposes, Rieff wrote, but it must not be allowed to become a therapeutic ideology that aspires, like religion or morality, to order the entirety of human life.
The seminarian who takes the bait and strikes back at the therapeutic regime will likely be sent for special psychological counseling, which provides the formation team with additional material for a recommendation that he be rejected for ordination.
Such men who want to make it through the therapeutic gauntlet must keep their cool, resist any temptation to criticize the system, and, above all, learn how to achieve the psychobabble goal of «transparency» while being anything but transparent about who they are and what they really believe.
The would - be priest runs a gauntlet that, the accumulating evidence indicates, all too often screens out healthy heterosexual men who are religiously orthodox, traditional in their piety, and resistant to manipulative therapeutic techniques that only thinly disguise an ideology of dissent.
Bellah and his co-authors acknowledge that the therapeutic critique of traditional morality is frequently legitimate.
Having been the victims of moralistic condemnation and control, they eagerly adopt the therapeutic live - and - let - live stance.
Rieff warned then that authentic spiritual renewal in Catholicism was liable to be confused with the therapeutic ethic, turning the spiritual prudence of pilgrims into the lifestyle ambitions of tourists.
The telling subtitle of Philip Rieff's classic text The Triumph of the Therapeutic is Uses of Faith After Freud.
This is «the triumph of the therapeutic» that Philip Rieff wrote about in his classic 1965 book of that title.
They point out that the liberal middle class has a therapeutic mentality which is uncomfortable with moral argument.
However, this therapeutic attitude is usually accompanied by an institutional search for compromise on moral issues.
These cases relied on a therapeutic technique that had figured in a number of the daycare cases, namely recovered - memory therapy.
Those who share the therapeutic attitude embrace pluralism and the uniqueness of the individual, and conclude that there is no common moral ground and no publicly relevant morality.
And there is the childishness of those who now claim to feel «unsafe» and who resort to infantile activities such as coloring and leaving post-it notes on therapeutic walls to alleviate their angst.
The discovery that certain laymen are natural therapeutic persons opens a fresh dimension in congregational pastoral care.
The Triumph of the Therapeutic was published in 1965, the final year of the Second Vatican Council.
In such a view, the boundaries are not grounded in moral truth or fidelity to ecclesial vocation but would appear to be merely external limits on the expression of an otherwise amoral therapeutic.
If now the order of the day is to tailor the therapeutic to the fear of legal liabilities, the result will be seminaries ever more disordered and ever more repressive.
The teaching of the Church and centuries of spiritual and moral wisdom are judged by whether they inhibit or enhance the therapeutic norm.
The parish church is not a club, not a therapeutic institution, not an arena of escape.
So when they experience this universal, timeless yearning, they are likely to envision the therapeutic ideals of deep consolation and genuine human flourishing — two worthy goals that the forces of this world and the conflicts in our hearts do not seem to allow.
But Lifton believes that from the inception of the groups, it was clear to most of those who participated that the «political - ethical and psychological - therapeutic components were inseparable.»
Psychology as an all - purpose tool for achieving a satisfying way of life became, as Rieff put it, «a therapeutic parody of a moral demand system.»
The therapeutic or healing aspect of the church's mental health role within its own fellowship has to do with the topics discussed in Part II of this book.
The curriculum should be evaluated and revised in terms of its effectiveness in preparing the students to become facilitators of growth and healing, and of the development of therapeutic - redemptive communities in the churches.
The therapeutic resources that make open marriages manageable are mostly available to couples flush with economic and social capital.
One of the ways they do this is by recasting heaven in images appealing to a culture enamored with the therapeutic.
The promise of the therapeutic is that this chaos may be ordered institutionally — a task that requires ritual - making and ritual - breaking performances of commitment and de-commitment.
But even here the influence of therapeutic liberalism makes itself felt.
To the extent that they have addressed family - related matters, mainline churches have aligned themselves with a therapeutic ethic of care and self - fulfillment that affirms a range of family configurations and sexual practices.
This open acknowledgment of the moral context of the therapeutic group enabled the group to function in relationship to the individual somewhat like a small congregation or Methodist class meeting.
It is a situation of not only institutionalized liturgical mediocrity, but also the incorporation into the celebration of Mass of the worst of American religious sentimentality — a conflation of forced folksiness with the unctuousness of the therapeutic jargon and mentality.
Even our therapeutic optimists realize that we finally have to be pessimistic about technology's ability to provide that repose.
Lifton argued that the shared antiwar position of the professionals was inseparable from their capacity to contribute to the psychological health of the veterans, «and that, since political and ethical views inevitably affect and to some extent define therapeutic encounters, we would do better to examine these relationships openly.»
The power of therapeutic liberalism to crowd out substantive discussions of family matters at elite levels is evident in mainline periodicals and in the denominational meetings of three representative churches — the Episcopal Church, the Presbyterian Church (U.S.A.) and the United Methodist Church.
Most Christian teens are «at best only tenuously Christian,» having confused Christianity with «Moralistic Therapeutic Deism.»
To recommend this therapeutic procedure to parishioners, the pastor will need to be able to recognize those cases where psychohistory seems to be overwhelming the gospel story.
In light of that comment I had to wonder if the confirmation program was teaching Christianity or Moralistic Therapeutic Deism.
The mastery of skill in establishing and utilizing a therapeutic relationship in these ways is the foundation upon which the minister can build a differential approach to the major types of pastoral counseling.
That sense, at once so salvific and therapeutic, can also be dangerous.
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