ТОП просматриваемых книг сайта:
Donald Capps
Список книг автора Donald Capps
Аннотация
Limbo has traditionally been viewed as a place between heaven, on the one hand, and purgatory and hell, on the other, to which the patriarchs, who lived under the old law, and babies who died before being baptized into the Christian faith have been consigned. Like purgatory, it is a dark place but not deprived of grace. Now that the Roman Catholic Church has declared that limbo is not an official church teaching, the idea of limbo has been freed from ecclesiastical constraints and available for reflection on the human condition on this side of the grave.
Living in Limbo by Donald Capps and Nathan Carlin focuses on the acute limbo situations that are an integral part of human life, including the vicissitudes of growing up, of forming committed relationships, of finding employment and staying employed, of undergoing life-threatening illnesses, and of experiencing dislocation and doubt. Using cases and examples of real-life persons, the book identifies the forms of distress likely to occur throughout the duration of the limbo experience, and it also identifies the internal and external resources that individuals draw upon as they cope with the stresses and uncertainties of living in limbo.
Drawing on the traditional view, especially reflected in Christian art, that Christ descends into limbo to comfort and liberate its occupants, Living in Limbo comes down on the side of hope versus despair. In reading about other limbo dwellers, readers will meet themselves-or someone they love and care about-and will be encouraged by the very fact that they are not alone. Although it is not a pleasant place to be, limbo is not a place of solitary confinement, and one derives strength and resilience from the presence of the others.
Living in Limbo by Donald Capps and Nathan Carlin focuses on the acute limbo situations that are an integral part of human life, including the vicissitudes of growing up, of forming committed relationships, of finding employment and staying employed, of undergoing life-threatening illnesses, and of experiencing dislocation and doubt. Using cases and examples of real-life persons, the book identifies the forms of distress likely to occur throughout the duration of the limbo experience, and it also identifies the internal and external resources that individuals draw upon as they cope with the stresses and uncertainties of living in limbo.
Drawing on the traditional view, especially reflected in Christian art, that Christ descends into limbo to comfort and liberate its occupants, Living in Limbo comes down on the side of hope versus despair. In reading about other limbo dwellers, readers will meet themselves-or someone they love and care about-and will be encouraged by the very fact that they are not alone. Although it is not a pleasant place to be, limbo is not a place of solitary confinement, and one derives strength and resilience from the presence of the others.
Аннотация
Whatever religion may have meant to the boy when he was younger, in the teenage years it takes the form of a personal journey or quest. This journey is related to other aspects of his life and is integral to how he experiences himself and others.
The title of this volume–Striking Out–has the connotation of the beginning of a journey that will take the boy in new directions, but it also suggests the baseball metaphor of a batter being called out on strikes. The first sense is positive; the second is negative. Together, they express the anticipatory and hopeful nature of the venture, but also the possibility that the undertaking may evoke feelings of fear, frustration, and failure.
By focusing on real-life examples of teenage boys (both historical and contemporary), the book presents five typical manifestations of a boy's vulnerabilities as he sets forth on the journey: the stumbler, the struggler, the straggler, the straddler, and the stranger. It explores the ways in which these vulnerabilities may contribute in positive ways to his personal growth and his religious maturity.
Throughout this book Gordon W. Allport's classic text The Individual and His Religion draws attention to the claim that a boy's religious sentiment may play a decisive role in the integration of his personality despite its inevitable disparities and uncertainties, and the real-life examples are presented as evidence that this religious sentiment provides direction and clarity of vision as the boy looks toward the future.
The title of this volume–Striking Out–has the connotation of the beginning of a journey that will take the boy in new directions, but it also suggests the baseball metaphor of a batter being called out on strikes. The first sense is positive; the second is negative. Together, they express the anticipatory and hopeful nature of the venture, but also the possibility that the undertaking may evoke feelings of fear, frustration, and failure.
By focusing on real-life examples of teenage boys (both historical and contemporary), the book presents five typical manifestations of a boy's vulnerabilities as he sets forth on the journey: the stumbler, the struggler, the straggler, the straddler, and the stranger. It explores the ways in which these vulnerabilities may contribute in positive ways to his personal growth and his religious maturity.
Throughout this book Gordon W. Allport's classic text The Individual and His Religion draws attention to the claim that a boy's religious sentiment may play a decisive role in the integration of his personality despite its inevitable disparities and uncertainties, and the real-life examples are presented as evidence that this religious sentiment provides direction and clarity of vision as the boy looks toward the future.
Аннотация
This book addresses the fact that Americans tend to live under a considerable amount of stress, tension, and anxiety, and suggests that humor can be helpful in alleviating their distress. It posits that humor is a useful placebo in this regard; cites studies that show that humor moderates life stress; considers the relationship of religion and humor, especially as means to alleviate anxiety; proposes that Jesus had a sense of humor; suggests that his parable of the Laborers in the Vineyard has humorous implications for the relief of occupational stress; explores the relationship of gossip and humor; and suggests that Jesus and his disciples were a joking community. It concludes that Jesus viewed the kingdom of God as a worry-free existence.
Аннотация
William James called his classic work, The Varieties of Religious Experience, «a study in human nature.» This volume recognizes that a fundamental feature of human nature for James is that we have a conscious and a subconscious mind and that the subconscious mind is deeply implicated in the religious life, especially in conversion and other experiences of spiritual enlightenment. In this volume, Capps addresses religious melancholy, the divided self and discordant personality, religious conversion, the saintly character, and the prayerful consciousness. In addition, the cases of two clergymen–one deeply troubled, the other exemplary of the spiritual person–are also presented. A brief discussion of James's view of religion as the generator of hope concludes this introduction to his insights into the religious life. Given that James was a popular writer in his own day, this book is intended to make his insights accessible to general readers.
Аннотация
There is not, and never was, a monolithic masculinity; there are, and always have been, multiple masculinities. Today diversity with regard to gender and sexuality is beginning to be recognized and celebrated even while many religious denominations still resist these cultural changes.
This book offers pastoral interpretations of these social shifts in light of psychological principles, applying them to topics such as the moral disapproval of masturbation; the efforts of some churches to convince homosexual men to adopt a heterosexual orientation; the dynamics of male envy of female longevity; the homosexual tendencies of King James of England and Scotland; and biblical portraits of God's body, gender, and sexuality.
The authors make a special use of the psychoanalytic concept of sublimation–that is, the redirection of sexual desires that are considered unacceptable or unworthy toward interests and aspirations that are considered acceptable and worthy. While the use of psychoanalytic hermeneutics here is likely to raise various red flags for potential religious readers (especially for those who have been informed that Sigmund Freud was hostile toward religion), this book presents a rather different Freud by focusing on religious sublimation.
This book offers pastoral interpretations of these social shifts in light of psychological principles, applying them to topics such as the moral disapproval of masturbation; the efforts of some churches to convince homosexual men to adopt a heterosexual orientation; the dynamics of male envy of female longevity; the homosexual tendencies of King James of England and Scotland; and biblical portraits of God's body, gender, and sexuality.
The authors make a special use of the psychoanalytic concept of sublimation–that is, the redirection of sexual desires that are considered unacceptable or unworthy toward interests and aspirations that are considered acceptable and worthy. While the use of psychoanalytic hermeneutics here is likely to raise various red flags for potential religious readers (especially for those who have been informed that Sigmund Freud was hostile toward religion), this book presents a rather different Freud by focusing on religious sublimation.
Аннотация
The later-adult years are commonly viewed as a period in which one struggles to maintain a vestige of the physical, mental, and emotional vitality of one's earlier years. In Still Growing, however, Donald Capps contends that older adulthood is actually a period of growth and development, and that a central feature of this growth and development is the remarkable creativity of older adults.
This creativity is the consequence of the wisdom gained through years of experience but is also due to a newly developed capacity to adapt to unprecedented challenges integral to the aging process.
Part 1 illustrates the challenges of transitioning to older adulthood from the author's own experiences. Part 2 draws on material from Erik H. Erikson, Sigmund Freud, and Paul W. Pruyser to account for longevity, adaptability, and creativity in older adults. Finally, part 3 focuses on the work of both William James and Walt Disney to fashion a model of creative aging.
This creativity is the consequence of the wisdom gained through years of experience but is also due to a newly developed capacity to adapt to unprecedented challenges integral to the aging process.
Part 1 illustrates the challenges of transitioning to older adulthood from the author's own experiences. Part 2 draws on material from Erik H. Erikson, Sigmund Freud, and Paul W. Pruyser to account for longevity, adaptability, and creativity in older adults. Finally, part 3 focuses on the work of both William James and Walt Disney to fashion a model of creative aging.
Аннотация
Erik Erikson, best known for his life-cycle theory and concept of the identity crisis, proposed that we are comprised of a number of selves. In several earlier books, including At Home in the World, Donald Capps has suggested that the emotional separation of young children–especially boys–from their mothers results in the development of a melancholy self. In this book, Capps employs Erikson's assignment of an inherent strength to each stage of the life cycle and proposes that the life-enhancing strengths of the childhood years (hope, will, purpose, and competence) are central to the development of a resourceful self, and that this self counters the life-diminishing qualities of the melancholy self.
Focusing on Erikson's own writings, Capps identifies the four primordial resources that Erikson associates with childhood–humor, play, dreams, and hope–and shows how these resources assist children in confronting life's difficulties and challenges. Capps further suggests that the resourceful self that develops in childhood is central to Jesus' own vision of what we as adults may become if we follow the lead of little children.
Focusing on Erikson's own writings, Capps identifies the four primordial resources that Erikson associates with childhood–humor, play, dreams, and hope–and shows how these resources assist children in confronting life's difficulties and challenges. Capps further suggests that the resourceful self that develops in childhood is central to Jesus' own vision of what we as adults may become if we follow the lead of little children.
Аннотация
The emotional separation of boys from their mothers in early childhood enables them to connect with their fathers and their fathers' world. But this separation also produces a melancholic reaction of sadness and sense of loss. Certain religious sensibilities develop out of this melancholic reaction, including a sense of honor, a sense of hope, and a sense of humor. Realizing that they cannot return to their original maternal environment, men, whether knowingly or not, embark on a lifelong search for a sense of being at home in the world. At Home in the World focuses on works of art as a means to explore the formation and continuing expression of men's melancholy selves and their religious sensibilities. These explorations include such topics as male viewers' mixed feelings toward the maternal figure, physical settings that offer alternatives to the maternal environment, and the maternal resonances of the world of nature. By presenting images of the natural world as the locus of peace and contentment, At Home in the World especially reflects of the religious sensibility of hope.