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"Guilt Religious aspects."
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Guilt
The author, an experienced psychiatrist and professor, examines the feeling of guilt in different times, places, cultures, religions, and contexts.
eBook
Toward a Critique of Guilt: Perspectives from Law and the Humanities
At the center of our belief in law is the hope and expectation that law can differentiate the guilty from the innocent. The articles in this volume explore law's guilt about literature, various domains in which bodies of guilt appear, and historical perspectives on the subject of guilt.
eBook
A church divided : German Protestants confront the Nazi past
This book closely examines the turmoil in the German Protestant churches
in the immediate postwar years as they attempted to come to terms with the recent
past. Reeling from the impact of war, the churches addressed the consequences of
cooperation with the regime and the treatment of Jews. In Germany, the Protestant
Church consisted of 28 autonomous regional churches. During the Nazi years, these
churches formed into various alliances. One group, the German Christian Church,
openly aligned itself with the Nazis. The rest were cautiously opposed to the regime
or tried to remain noncommittal. The internal debates, however, involved every group
and centered on issues of belief that were important to all. Important theologians
such as Karl Barth were instrumental in pressing these issues forward. While not an
exhaustive study of Protestantism during the Nazi years, A Church Divided breaks new
ground in the discussion of responsibility, guilt, and the Nazi past.
eBook
A mediated moderation model of eco-guilt, personal and social norms and religiosity triggering pro-environmental behavior in tourists
The pro-environmental tourist behavior is pivotal to the success of any sustainable tourism initiative. Destination marketing campaigns based on sustainability depend on the acceptance of tourists. Anchored in cognitive dissonance theory and Norm Activation Model, the feeling of eco-guilt triggers pro-environmental behavior (PEB) among tourists, whereby personal and social norms mediate, and the religiosity of tourists moderates this relationship. The data collected through a questionnaire from 788 tourists was tested for reliability and validity. The findings show that eco-guilt, serving as a motivating factor, triggers the adoption of PEB among tourists. Personal norms fully mediate the relationship between eco-guilt and PEB of the tourists; however, only the indirect effect of social norms was found significant. The religiosity of tourists positively moderated the effect of norms on PEB. The mediated moderation model proved a positive moderating effect of religiosity on the mediated relationship between eco-guilt and tourist PEB. Therefore, eco-guilt can be strategically used in marketing campaigns for the long-term engagement of tourists. Also, religious institutions can be positively engaged in proliferating the tourism industry to promote PEB among tourists. The PEB is essential for a climate change-vulnerable country like Pakistan, particularly in the northern areas, which attract the bulk of tourists. Therefore, sustainable tourism is needed to keep this industry growing without harming the natural beauty of tourist attractions.
Journal Article
Engaging with Climate Grief, Guilt, and Anger in Religious Communities
Climate change evokes many kinds of emotions, which have an impact on people’s behavior. This article focuses on three major climate emotions—guilt, grief, and anger—and other closely related emotional phenomena, such as climate anxiety/distress. The article explores ways in which these emotions could be engaged with constructively in religious communities, with a certain emphasis on Christian, monotheistic, and Buddhist communities. These religious communities have certain special resources for engaging with guilt and grief, but they often have profound difficulty working with constructive anger. The ways in which these emotions can affect each other are probed, and the complex dynamics of climate guilt are given special attention. Based on the work of psychologists Tara Brach and Miriam Greenspan, a four-step method of engaging with these emotions is proposed and discussed: self-reflection, exploration of various forms of these emotions, contextualization, and creative application of various methods to channel the energies in these emotions. The article draws from interdisciplinary research on eco-emotions, religion and ecology studies, and psychology.
Journal Article
Victims Are Not Guilty! Spiritual Abuse and Ecclesiastical Responsibility
The aim of this article is to show that victims of spiritual abuse are not guilty of what they have undergone and that, in the Catholic setting, the Church has an institutional responsibility for it. With this objective, after the Introduction (1), the paper analyses the definition of spiritual abuse (2); tackles several topics stemming from the analysis of definitions, such as the nature of spiritual power and its effects (3), the issue of vulnerability (4), the institutional dimension of spiritual abuse in the Catholic setting (5), and the disputed topic of intentionality (6). The article provides a conclusion that aims to summarize the results of the analysis (7).
Journal Article
Religious, Genetic, and Psychosocial Understandings of ‘The Sins of the Fathers’ and Their Implications for Family Historians
The purpose of this paper is to discuss the idea that the misdeeds of ancestors will have negative consequences for their descendants, as encapsulated by biblical quotes about ‘the sins of the fathers’. The prevalence of these ideas in religion and folklore, through the notion of family curses, is discussed, as is an analysis of what constitutes ‘sin’. How the so-called sins of our forebears might reach across future generations is considered in two ways. The first is that detrimental characteristics, behaviours, and health conditions can be transmitted to descendants via genetic, epigenetic, environmental, and psychosocial mechanisms (and the interactions between these). The second is that descendants can feel guilt and shame as a result of the actions of their ancestors. Overcoming the effects of ancestral fault and disadvantage may occur through improvements in living standards, medical advances, more tolerant and inclusive cultural beliefs, as well as other environmental and social changes. These processes are also likely to be assisted by greater knowledge and understanding of one’s own family history. Such knowledge, in historical context, has the potential to facilitate both personal psychotherapeutic change and decisions about appropriate reparations where these are indicated.
Journal Article