Erik H. Erikson, Young Man Luther: A Study in Psychoanalysis and History (1958).: A Psychosocial Interpretation of Luther and its Relevance for Understanding Religious Identity Formation Today

As part of NTT JTSR’s series on Key Texts, the present article discusses Erik H. Erikson’s interdisciplinary, psychohistorical study of the young Martin Luther, its reception, and its relevance for today. Erikson showed how Luther’s own identity crisis – emerging from the troubled relationship with his father – converged with a crisis in late medieval society and theology, and how being a talented homo religiosus helped Luther to solve both crises at the same time, presenting a “religiosity for the adult man” in accordance with the Renaissance need for autonomy. It is argued that during his psychosocial study of Luther and the latter’s cultural context, Erikson developed a general, existential theory of religion that is also relevant to an understanding of the search for identity and religion in modern times

Positioning Chaplaincy in the Pluralistic and Multidisciplinary Dutch Care Context

The professional identity of chaplains is under question because of societal trends of disaffiliation from and pluralization of religion, and of deinstitutionalization of care. Chaplaincy in the Netherlands looks to discourse around “meaning” to navigate these challenges. The use of the term “meaning” as the central concept in the professional identity of chaplaincy (and, by extension, spiritual care) is not undisputed, however. There are three related critiques: 1. Meaning and meaning-making have a strong cognitive and intentional connotation, which does not do justice to the lived experience of meaning and might lead to a medicalization of meaning. 2. The term meaning places the professional identity of chaplaincy in the instrumental discourse of other professions, which might lead to “abuse” of spiritual care toward external objectives such as health, (hedonistic) well-being, and/or economic gain, instead of internal objectives such as faith and spirituality. 3. A focus on meaning leads to a marginalization of religion, both societally and within chaplaincy, which might negatively affect chaplaincy’s core competence of hermeneutic understanding and worldview counseling. We conclude that finding one language to present the discipline might not be feasible and desirable. Instead, we advocate for the revitalization of the hermeneutic competency of chaplains.</p

Religious or Spiritual Experiences and Bipolar Disorder:A Case Study from the Perspective of Dialogical Self Theory

In this article, a case study will be presented of a person with bipolar I disorder, who struggles to interpret his religious experiences and how they are related to the disorder. The analysis builds on a larger study into religious experiences within the context of bipolar disorder (BD). In this previous study, medical and religious explanatory models for religious experiences related to BD often appeared to go hand in hand in patients who have had such experiences. In this case study, the various ‘voices’ in the interpretation process over time will be examined from the perspective of the dialogical self theory of Hubert Hermans, in order to explore the psychological dimension of this process. The case study demonstrates that a ‘both religious and pathological’ explanatory model for religious experiences consists of a rich and changing variety of I‐positions that fluctuate depending on mood episode. Structured reflection from a spiritual and from a medical perspective over the course of several years helped this person to allow space for different dialoguing ‘voices’, which—in this case—led to a more balanced attitude towards such experiences and less pathological derailment. The systematic reflection on religious experiences by the person in the case study was mainly conducted without help of mental health care professionals and was not derived from a DST perspective. It could be argued, however, that DST could be used as a helpful instrument for the exploration of both medical and spiritual ‘voices’ in the interpretation of religious experiences in both clinical practice by hospital chaplains and by other professionals

Development and validation of the Dutch Questionnaire God Image:Effects of mental health and religious culture

This article presents the Dutch Questionnaire God Image (QGI), which has two theory-based dimensions: feelings towards God and perceptions of God’s actions. This instrument was validated among a sample of 804 respondents, of which 244 persons received psychotherapy. Results showed relationships between the affective and cognitive aspect of the God image. The God image of psychiatric patients had a more negative and threatening nature than the God image of the non-psychiatric respondents. Also, religious culture appeared to affect the God image

Holy Apparition or Hyper-Religiosity:Prevalence of Explanatory Models for Religious and Spiritual Experiences in Patients with Bipolar Disorder and Their Associations with Religiousness

One point that emerges from qualitative research on religion and bipolar disorder (BD) is the problem patients with BD experience in distinguishing between genuine religious experiences and hyper-religiosity. However, clinical practice does not obviously address communication about differences in explanatory models for illness experiences. The aim of the current study is first to estimate the frequencies of different types of explanations (medical versus religious) for experiences perceived as religious and related to BD, second to explore how these types relate to diagnosis and religiousness, and third to explore the frequency of expectation of treatment for religiosity. In total, 196 adult patients at a specialist outpatient center for BD in the Netherlands completed a questionnaire consisting of seven types of explanations for religious experiences and several items on religiousness. Of the participants who had had religious experiences (66%), 46% viewed the experiences as 'part of spiritual development' and 42% as 'both spiritual and pathological,' 31% reported 'keeping distance from such experiences,' and 15% viewed them as 'only pathological.' Measures of religiousness were positively associated with 'part of spiritual development' and negatively associated with 'keeping distance from the experiences' and 'only pathological.' Half of the sample viewed religiosity as an important topic in treatment. It can be hypothesized that strength of religiousness may help people to integrate destabilizing experiences related to BD into their spiritual development. However, the ambiguity of strong religious involvement in BD necessitates careful exploration of the subject in clinical practice

Attention for meaning-making processes: :Context and practice of spiritual care in the earthquake area of Groningen

In the North of the Netherlands spiritual caregivers have been employed to respond to the social and personal needs resulting from human induced earthquakes. In the Netherlands knowledge on spiritual care in times of disasters is limited. Central to the present study are two questions: How is spiritual care being put into practice in Groningen? And how do the spiritual caregivers cooperate with others in psychosocial care and in the social domain? This article describes the context, the reasons spiritual care came to be provided and the primary activities of the spiritual caregivers during their initial year of practice.<br/