Dennis L. Okholm
Forfatter af Four Views on Salvation in a Pluralistic World
Om forfatteren
Dennis Okholm (PhD, Princeton Theological Seminary), a Benedictine oblate, serves as assistant pastor at Holy Trinity Anglican Church in Costa Mesa, California He also teaches at Azusa Pacific University and Fuller Theological Seminary and has authored many books, including Monk Habits for Everyday vis mere People. vis mindre
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Værker af Dennis L. Okholm
Monk Habits for Everyday People: Benedictine Spirituality for Protestants (2007) — Forfatter — 198 eksemplarer
Evangelicals and Scripture: Tradition, Authority and Hermeneutics (2004) — Redaktør — 110 eksemplarer
The Nature of Confession: Evangelicals & Postliberals in Conversation (1996) — Redaktør — 95 eksemplarer
Dangerous Passions, Deadly Sins: Learning from the Psychology of Ancient Monks (2014) 62 eksemplarer
RX for Gluttony 1 eksemplar
The nature of confession 1 eksemplar
Associated Works
Care for the Soul: Exploring the Intersection of Psychology & Theology (2001) — Bidragyder — 75 eksemplarer
Let Us Reason Together: Essays in Honor of the Life's Work of Robert Millet (2016) — Bidragyder — 8 eksemplarer
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This book contains many thought-provoking insights into the Benedictine daily rhythm, and take-aways that can be applied to the everyday Christian life.
The book has a good format. Each contributor presents his view, the others respond, and then the contributor replies to the responses.
It presents a good introduction to four viewpoints on Christian salvation. I don't think anyone will change their mind as a result of reading, but the contributors did a good job, and you will find yourself intrigued. I personally found Hick's arguments to be weak (numerous places) and was a bit surprised that I agreed with McGrath more than the others.
It presents a good introduction to four viewpoints on Christian salvation. I don't think anyone will change their mind as a result of reading, but the contributors did a good job, and you will find yourself intrigued. I personally found Hick's arguments to be weak (numerous places) and was a bit surprised that I agreed with McGrath more than the others.
Even Christian diet experts rarely talk about it anymore. But the early monks did, and for good reason
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I do have to give the author credit for his attempt at understanding psychology through ascetic spirituality. However, his attempt is very flawed and useless.
First, monastic writings are written (that is aimed directly at) for fellow monastics. They are NOT written to be read and followed by the laity or clergy (unless it is under the direction of a spiritual advisor). Monastics live a different life than either laity or clergy and therefore have different issues to contend with.
Two, Evagrius and Cassian both espoused heretical teaching, particularly the heretical teachings of Origen. Evagrius had his teachings denounced as heresy and so Cassian does not name him when referencing his teachings. Neither are saints in the West or the East.
Three, the author uses Catholic theological terms incorrectly. Granted, he relies on Evagrius's definitions which are not the Catholic Church's definitions. They sound reasonable but are actually incorrect. I suggest referencing the Catechism of the Catholic Church and New Advent Encyclopedia (both can be found free online) for accurate definitions and references. In regards to specific sins, he uses bulimia as an example of gluttony. NO. Even the Catholic Church recognizes eating disorders as Mental Illnesses and not sins (many of her members, however, don't accept the Church's position but they don't count). Lust involves treating another person as a sexual object for one's own pleasure. That's why rape is a sin. Abstinence is refraining from a particular behavior/action (in this case sex) while chastity is a whole body, mind, and soul approach to sexuality. You can be abstinent and unchaste (looking at porn, for example) or chaste and not abstinent (a married couple). Chastity is for everyone regardless of vocation. Sloth is more understood as not having a prayer life, not going to Church, basically abandoning all religious practice or heavily reducing practice and putting one's own wants first. And he doesn't really give examples of these sins.
Four, the author is an Anglican theologian using Catholic theological terms to explain psychology. Theologians are NOT psychologists. Yet the author certain acts as a psychologist by diagnosing conditions, acting the expert in a field he doesn't seem to grasp. He should stick to theology and leave psychology to the experts in that field.
Five, modern/contemporary psychology has changed. Dependant on treatment option and practitioner focus, a patient is more likely to learn coping skills to move forward, not look to the past and assign blame and to wallow in the past. Cognitive Behavior Therapy (CBT), positive psychology, coping mechanisms teach patients to change their thoughts, look at the good things they have, how to deal with anxiety triggers, etc. They're all about going forward because the past is in the past and cannot be changed. (There are many more treatment options but I use those three as examples to demonstrate where their focus is and their practical application.)
Sixth, psychology is not hostile to religion. While individual psychologists may be hostile, they are required to keep their views on religion to themselves. A good psychologist will respect the religious practice and beliefs of the patient. Depending on if the patient brings up their religious beliefs and practices in their meetings with the psychologist, the psychologist may encourage the patient to continue, to do more, or to start attending a religious community. Religious communities are part of the social safety net of the person and good psychologists recognize that because religious communities have the opportunities to help develop relationships with other people and of course God.
Seventh, I think the author has issues with psychology. It's not blatant but it is a feeling I got reading this book. Psychology and spirituality are not incompatible. Granted, it is difficult to find someone well versed in both but it is possible. The impression I get, and I could very well be wrong, is that the author feels that psychology has very little use for Christians because every problem can be traced back to one of the seven deadly sins and therefore it is a spiritual problem that can only be dealt with prayer and Scripture reading. The seven deadly sins are SINS. Psychological problems can be caused by sin (someone who is abused is sinned against by the abuser; the rapist sins against his victim when he rapes her) but mental illness itself is NOT a sin. Certainly, we see sin being glorified in the wider culture but that is nothing new though we are certainly bombarded with more examples and more push to commit sins than ever before due to mass media and social media.
In summary, useful concept but fails due to heretical teachings, applying monastic stricture to the laity, misuse of Catholic spirituality, not understanding psychology, and confusing sin and mental illness. There are better books out there that apply spirituality and religious teaching alongside psychology. Leave monasticism to the monks. Asceticism is the calling for only a very small group of people. If you suffer from a mental illness, seek professional help (along with spiritual help if you are part of a religious community). And if you're Catholic, don't forget to make use of the Sacraments.
Remember, theologians are not psychologists. They only know theology.… (mere)