Re: Paul Anderson's "Truth and Liberation
- Horace Jeffery Hodges <jefferyhodges@...>
I recognize the helpfulness of this distinction, but
it seems to me that there is a third element here --
one's ideal self.
The therapeutic goal of congruence is a worthy one,
but it seems to me that there has to be a telos beyond
congruence. I think that this is the difference
between psychology's therapeutic goal and religion's
My intuition is that the Parakletos is doing more than
bringing about congruity between the perceived and
experienced selves -- it is making clear to us that
both of these selves fall short of our ideal self.
Thank you for the insightful comments on Paul
Your comments helped to clarify my thinking on another
Have been working on related to Johanine Literature
�psychology�s therapeutic goals� and �religion�s moral
John 20:21 � 23 and the �binding and loosing� sayings
Jesus have to do with dealing with guilt, forgiveness,
and a man�s
realization of the grace that God has given through
to become the �ideal self.� to which you refer and
Paul calls �the fullness�, grown to the stature of
I find that in response to one segment of the
church�s abuse of the
sacrament of penance (the idea of indulgences), most
sons of the
reformation have erred by throwing out a healing tool
ceded the ground of pronouncing and assurance of
the science of medicine, psychiatry in particular.
In the 16th Century the English church went through
debate before the Book of Common Prayer was set forth
a �general confession and absolution� that was placed
in the prayers
to be said before communion . Radical reformers in
wanted no part of a minister pronouncing the
forgiveness of sins,
and militated against private confessions. English
a sensible middle way by putting a general confession
of sin by all
the people in the communion service followed by this
�Almighty God, our heavenly Father, who of his great
hath promised forgiveness of sins to all those who
repentance and true faith turn unto him, have mercy
pardon and deliver you from all your sins; confirm and
you in all goodness; and bring you to everlasting
Jesus Christ our Lord.. �
Following this statement of forgiveness
was quotes from John 3:16 and other scriptures wherein
assurance that God will forgive . The English
reformers did put
in an exhortation that was to be read to the church
several times a
year. Included in that exhortation was the admonition
person should not approach communion if he was not at
with his neighbors, and or if he had an unquiet
conscience toward God and
lacked a penitent heart.
If a person could not come to �holy communion, but
a full trust in Gods mercy, and with a quiet
conscience�. . . .but required
further comfort or counsel, he was to come to a
�minister of God�s
Word, and open his grief; that he may receive such
godly counsel and
advice, as may tend to the quieting of his
conscience, and the
removing of all scruple and doubtfulness.�
The apostles, the Early church fathers, and the
English reformers saw
the healing ministry of the church and the work of the
that regard. Not everyone who has a guilty conscience
or is upset
with the meaninglessness of his life has bi-polar
disorder and is in
need of medication.
The words you have given me will help me to better
express to my brother clergy and to the church this
neglected dimension of their Christian service
to the troubled.
St. Pauls Anglican Church
- Charles Scott wrote:
> Thank you for the insightful comments on Paul...
> Andersons piece.
> Your comments helped to clarify my thinking on
> another issue I have been working on related to
> Johanine Literature and �psychology�s therapeutic
> goals� and �religion�s moral aim�.
> The words you have given me will help me to betterThank you for your kind words. You might be interested
> express to my brother clergy and to the church this
> neglected dimension of their Christian service
> to the troubled.
in reading some of Robert Bellah's work, especially
his "Habits of the Heart". He has a similar view of
the therapeutic assumptions that have come to pervade
so much of American thinking and that have tended to
reinforce a radically individualistic sense of the
self that makes people incapable of perceiving and
expressing moral views in language other than that of
radical individualism (a very poverty-stricken
language for moral discourse!).
Bellah was one of my advisors at Berkeley, and we
still keep in fairly frequent email contact.
Assistant Professor Horace Jeffery Hodges
Hanshin University (Korean Theological University)
447-791 Kyunggido Osan-City
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