by Richard Dayringer
page 1-2
by Christian Gostecnik
page 3-20
This article defines Projective and Introjective Identification as the basic, operative and redemptive mechanism that initiates, maintains and underlies the dynamic of Repetition Compulsion in the repetitive cycles in Marital Interaction. It explains how repetitive patterns (Repetition Compulsion) occur and function in a marital setting and how Projective and Introjective Identification primes and triggers responses, thereby setting in motion a cyclical process by which the marriage functions. It also addresses current psychoanalytic perspectives on Repetition Compulsion and how early infant-caregiver interaction defines and determines the choice of a marital partner. The essential proposal of this article is that cyclical interaction carries a redemptive spiritual dimension.
by Richard T. Frazier
page 21-65
Transitional objects are effective in dealing with both appetitive dynamics and grief - which makes them therapeutically useful in work with women who have been abused. Pastoral counselors use transitional objects to surface the tensions and hunger of counselees so these issues can be dealt with therapeutically. (Transitional objects often carry a significant developmental tension for the individual.) Gender issues are considered, as well as the therapist's mindset, various levels of transitional dynamics, and theological implications.
by George L. Zimmerman and Augustine Meier
zimmy@istar.ca
page 67-88
Two techniques, Focusing and Christian contemplative meditation, used by pastoral counsellors to improve trust were examined in this outcome study. Instruments for trust, mood state, self-esteem, faith maturity and client satisfaction were administered before and after the counselling interventions. Twenty-four volunteers were assigned either to a Christian contemplative meditation (CCM), a Focusing, or a control group. Measurements were taken at three time points: baseline, two and twelve weeks post-counselling.
The CCM group reported improved mood state, faith maturity, and a higher degree of client satisfaction. Both treatment groups reported a higher degree of improvement and there was no effect on self-esteem among the groups. The results suggested that CCM had a more robust effect and was longer lasting than Focusing. Previous mystical experiences improved the CCM results. The possibilities for further research were considered.
page 89-98
Transcribed by Lesa Ng
16 September 1999