By Stephanie Muravchik
Many have nervous that the ever present perform of psychology and psychotherapy in the United States has corrupted non secular religion, eroded civic advantage, and weakened group lifestyles. yet an exam of the heritage of 3 significant psycho-spiritual routine given that international battle II - Alcoholics nameless, The Salvation Army's outreach to homeless males, and the "clinical pastoral education" stream - unearths the other. those teams built a realistic non secular psychology that nurtured religion, fellowship, and private accountability. They accomplished this through together with non secular traditions and non secular actions of their definition of treatment and by way of placing clergy and lay believers to paintings as therapists. lower than such care, non secular and emotional progress strengthened one another. due to those thoughts, the 3 events succeeded in achieving hundreds of thousands of socially alienated and religiously disappointed americans. They validated that faith and psychology, even if antithetical in a few eyes, will be combined successfully to foster group, person accountability, and happier lives.
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Extra resources for American Protestantism in the Age of Psychology
42 For some clergy, the allure of this new interpretation of ministry was that it made giving and receiving therapy integral to their vocation. In the hospital setting, students were counseled by their teachers and peers during their intense daily meetings. CPT pioneers had by the late 1940s also created a new clerical specialty – the chaplain supervisor – who was called upon to counsel both patients and students. And becoming educated to occupy such a role required much time spent in self-examination.
Although such meetings were designed to discuss and analyze chaplaincy experiences, conversations could easily veer toward students’ personal psychology. Supervisors sometimes had a therapeutic and analytic agenda for the young ministers in their charge. 10 Although Joan must have stood out from her typically male and Protestant peers, students widely shared a discomfort with their own feelings of hostility, which their teachers aimed to overcome. Often, teachers focused on exposing what they saw as students’ hidden emotional rationales in their ministries.
It is from such students’ vantage points that I re-create the most salient features of their psychological and religious education under CCT auspices. This chapter and the next are in many ways the “hardest case” presented in this study. The men whose lives comprise its focus were unusual; most seminary students felt one term of CPE was adequate. But this study is based primarily on the experiences of those students who eventually became CCT and ACPE supervisors from the 1940s through the 1960s, an unusual group that chose chaplaincies over pastorates.