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WOW 想不倒你也會這樣說~ | |
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-- ~白~ 理智嗎?? | |
-- 小想子 我明白撒旦教是甚麼東西了 | |
基督教是通往精神病的道路-- 抽刀斷水 不對, 因該是神經病的道路 | |
看到你寫了個命題 卻不見你的論證與解說 那我是否也可以說： 基督教是通往精神病的道路-- 抽刀斷水 說這句話的人本身就是精神病患呢？ | |
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--> 我很同意. 感覺到愛就是感覺到愛跟基督教是無關的. 神就是愛. 對的. 但是都不關基督教的事. | |
Allan Schwartz, LCSW, Ph.D.: Wed, Aug 11th 2010 - 09:42:01 PM There seems to be a prevailing misconception that psychiatrists, clinical psychologists and clinical social workers do not take religion and spirituality seriously. While it is true that there is widely varying assortment of beliefs among this large group of practicing mental health professionals, it is unrealistic to paint all of them with broad brush strokes. Yes, there are those who scorn religion. On the other hand, there are those who, themselves, are active members of churches, synagogues and mosques. There are even those who are pastoral counselors, combining religious convictions with psychological principles. As one of those mental health professionals, I have an appreciation of the role of religious beliefs and activities in the lives of large numbers of people. Many people find spirituality and religiosity extremely comforting. Some of those comforted by religious practices are members of my own family. As a mental health professional, I know the importance of respecting the religious faiths of those who seek psychotherapy with me. It is not the job of the therapist to try to dissuade a patient from their religious orientation. It is also clear to me that, despite their faith, many of these people consult me or others for psychotherapy because there is something wrong in their lives that their faith does not help them with. For example, the Judeo-Christian heritage focuses on the biblical story of the Garden of Eden and the fall of human kind because of "original sin." Large numbers of people enter treatment because they are burdened with over whelming feelings of guilt. They feel guilty for their sexual thoughts and fantasies. They feel guilty because their sexual orientation is homosexual. They feel guilty if they have been abused. How is that possible? They believe they deserved punishment for being a "bad seed." In fact, the list seems endlessly long with regard to the things people feel guilty about. Thirty years of practice has taught me that even those who are religious come to psychotherapy because they want to learn to cope better with their problems without the fear of being judged as sinful. These are people who have been all too skillful at self punishment for their self perceived crimes and sinful ways. Another observation of mine is that those who are seeking mental health services are not attempting to feel "normal." Most professionals do not subscribe to the notion that there is such a thing as "normal." Rather, therapists are attempting to enable people to cope better with such problems as their feelings of depression, existential angst and anxiety, and all of the other external problems that affect the world, nation, economy and their daily lives. There are also a number of areas of life where I have found that certain religious practices actually interfere with the ability of a person to function at home or at work. For example, there have been several occasions where female patients reported awful abusive situations at home. However, they choose not to leave their abusive husbands because their faith teaches them that marriage is permanent and divorce is not allowed. I have also met people who are depressed because they happen to be homosexual and have deep faith but fear the disapproval of their religious leaders. It has not mattered whether these individuals were Catholic, Jewish, Protestant or Muslim. All of them were keenly aware that their faith regarded homosexuality as an abomination. I have also encountered people who struggle with the entire issue of abortion. Here, too, it matters not which of the faiths they come from, because all disapprove of abortion. Yet, circumstances forced these people to have abortions. In all cases, the experience was fraught with feelings of depression, guilt and loss. These are understandable reactions to something as wrenching as abortion. However, for those women with deeply religious backgrounds, the feelings of guilt were complicated by the underlying fear of having angered G-d and of having committed a terrible sin. The list goes on and even includes those young couples who, despite coming from different faiths, fell in love and wanted to marry one another. In addition to fears that they would incur parental disapproval, there were fears of incurring the wrath of G-d. There are even those faiths that look upon depression as an affront to G-d because their religion teaches that life is a gift and harboring unhappy thoughts is a sin. Finally, there are religious prohibitions against the many sexual fantasies and strivings with which people try to cope. All faiths have rules, regulations and prohibitions against such things as masturbation, pre marital sex, extra marital sex, or, sex during a woman's menstrual cycle and etc. In fact, among the orthodox of one particular faith, there is opposition to psychotherapy because it allows patients to discuss sexual issues of all types, something that is forbidden. So, the basic themes of this discussion of religion and psychotherapy are: 1. Some from religious communities bash psychotherapy because they misunderstand the field and its many practitioners. 2. Religion and faith are great sources of comfort to millions of people and that is a good thing. 3. There are also major areas of life where religious faith can become a complicating problem for many people. These problems include such things as divorce, abortion, homosexuality, inter faith marriage, depression and many heterosexual practices. Despite all of this, I do not see a conflict between faith and psychotherapy. Used wisely, they are each provide helpful resources and support. Your opinions and observations are strongly encouraged on this controversial and difficult topic. Allan N. Schwartz, PhD http://www.mentalhelp.net/poc/vi ... 119&d=1&w=5&e=39226 | |
RELIGION AS A HAZARD TO MENTAL HEALTH As we have already commented, in the history of psychology, the dominant view of faith has been to associate it with psychopathology. Thus far, the opposite has been demonstrated. However, religious institutions and doctrines are not always beneficial; they can create stress and cause psychological problems. Indeed, there is truth in the title of one book, Religion Can Be Hazardous to Your Health.185 In a similar view, Pruyser has referred in an article title to "The Seamy Side of Current Religious Beliefs."186 The message is simply that religion contains elements that can adversely affect the mental well-being of its adherents. Religion as a Source of Abnormal Mental Content The doctrines and source of institutional faith sometimes contain the seeds of psychopathology. Though most individuals who accept religious mandates live happy and fruitful lives, there are those who misinterpret and misapply the core elements of their faith. Others are, in a sense, victimized by parents, clergy, or influential others who misuse religion to gain power and personal gratification. This can happen when people deal with religious precepts in a rigid and inflexible manner.187 One study dealing with some mental disorder correlates of "rigid religiosity" is described in Research Box 12.7. Simply put, clinicians perceive strict religious upbringing as an element in the development of emotional disorders, depression, suicidal potential, and generally fearful response to life.188 Research Box 12.7. Rigid Religiosity and Mental Health (Stifoss-Hansen, 1994) Religious bodies possess rules and regulations that people can often interpret in ways ranging from an easy flexibility to a rigid absolutism. The latter has been defined in one major study as a "law-orientation." a In the present study, a scale of rigid-flexible religiosity was developed and administered to 56 volunteer hospitalized neurotic patients and a control group of 70 nonpatients. The first group scored significantly higher than the controls on the scale, demonstrating that a rigid religiosity is a correlate of, at least, severely neurotic thinking and behavior. The author is inclined to suggest a positive relationship between mental disturbance and an extrinsic religious orientation. a Strommen, Brekke, Underwager, and Johnson (1972). The inability to interpret church tenets and scriptures for modern life is an accusation that has usually been directed at fundamentalist groups and conservative religious bodies, often in an unbalanced manner. In fact, such research, particularly on fundamentalism, suffers from a wide variety of biases. At the same time, some individuals are attracted to these bodies because of what Ostow calls "illusory defense against reality."189 The great reliance of orthodox groups on scripture may be one of those defenses. For example, it has been used to justify the abuse of women and children, and some officials in these churches have also supported such behavior.190 Partner and child abuse in these groups has been associated with much conflict about sexual issues and with the blaming of victims. These tendencies have been invoked to explain the claim of high rates of multiple personality disorder in families with fundamentalist religious backgrounds.191 Fundamentalist religion is often quite authoritarian in its structure, endowing its leaders with the image of having a special relationship with the deity. Control and suppresion of dissent are seen as the natural prerogatives of those holding high church positions. These factors have been used to explain the anxiety, "guilt, low self-esteem, sexual inhibitions, and vivid fears of divine punishment" noted among individuals who leave these churches.192 The argument is made that the absolutist structure and dictates of these churches produce a "fundamentalist mindset" that creates adjustment problems for their members.193 This has been further described as involving extreme dogmatism and a need for simplistic "quick fixes for problems involving marriage, children, sexuality, or society."194 Despite all of these unpleasant inferences, research supporting such ideas is rather sparse, and these claims have yet to be convincingly demonstrated. In fact, in Chapter 11, we have noted work suggesting the association of fundamentalism with an optimistic outlook on life.195 Similarly, recent research has failed to provide any evidence of any adverse effects on the ego development or adpative capacity of fundamentalists.196 When such contradictions exist, the only answer is to call for more research; however, we must keep in mind that this is a very controversial area, and objectivity is imperative. Religious doctrines are rich sources of ideas for use by mentally disturbed persons. Southard has shown how identification with higher powers may help such individuals to deny reality and counter therapy; he described one patient who used hymn singing to frustrate psychotherapy.197 The presentation of miracles and other unusual occurrences found in religious writing can stimulate magical thinking that is suggestive of psychopathology. Commonly, religious groups and doctrines offer their members meanings that make life bearable, but at a cost -- namely a "sacrifice of intellect."198 Complex matters are often simplified into a dichotomy of good versus evil. Difficult and intricate issues are denied attempts at understanding by references to such clichés as "God works in mysterious ways." At times, however, objective need and cognitive dissonance may cause individuals to challenge polarized beliefs and "stop thinking" phrases. The outcome in such instances may be a serious crisis of faith, extreme personal stress, depression, and the potential for suicide. Religion as a Source of Abnormal Mental Motives Religious systems affect the motives and behaviors of their followers. Just as they can strengthen moral commitments, they may stimulate disordered thinking and action.199 We see this in religion's concern with sin. A book chapter by O'Connell asks, "Is Mental Illness a Result of Sin?", and the well-known psychologist O. H. Mowrer attempted to bring the sin concept into psychotherapy.200 It was thus examined positively and negatively -- as a constructive control on behavior, and as an activator of guilt, depression, and distress. Obsession with sin and guilt seems to be a correlate of religious frameworks that stress moral perfection.201 An emphasis on perfection often incites feelings of low self-esteem and worthlessness, which can contribute to mental disorders.202 We also find the presence of sin and associated guilt in the motivation for mysticism, conversion, prayer, scrupulosity, confession, bizarre rituals, self-denial, and self-mutilation.203 The need to expunge sin and reduce guilt is a powerful motive, and one that may eventuate in serious mental pathology. McGinley's fascinating presentation of the behavior of saints abounds in examples of grotesque, brutal, and painful masochistic behavior, which today we would regard as indicative of profound psychopathology.204 Religious insitutions and leaders that demand absolute subservience and unquestioning obedience from followers frequntly use punitive threats and devices to eliminate individuality. Pruyser points out that those subject to such control must suspend any semblance of critical reasoning and substitute "unbridled and untutored fantasy."205 Blind faith of this sort requires in immature, if not extremely childish, denial of reality for its maintenance. The pathetic extremes to which such a belief may drive people have been evidenced many times in recent years. We need only consider such tragedies as the mass suicides and deaths of those in the People's Temple in Guyana, the Branch Davidians in Texas, and the Solar Temple group in Europe and Canada. NOTES 185. Chesen (1972). 186. Pruyser (1977). 187. Stifoss-Hanssen (1994) 188. Culver (1988). 189. Ostow (1990, p. 122). 190. Alsdurf and Alsdurf (1988); Pagelow and Johnson (1988). 191. Higdon (1986). 192. Hartz and Everett (1989, p. 209). 193. Kirkpatrick, Hood, and Hartz (1991). 194. Hartz and Everett (1989, p. 208). 195. Sethi and Seligman (1993). 196. Weaver, Berry, and Pittel (1994). 197. Southard (1956). 198. Pruyser (1977, p. 332). 199. Andreason (1972); Bock and Warren (1972). 200. O'Connell (1961); Mowrer (1961). 201. Miller (1973). 202. Andrews (1987). 203. E. T. Clark (1929); W. H. Clark (1958); Cutten (1908); James (1902/1985). 204. McGinley (1969). 205. Pruyser (1977, pp. 333-334). REFERENCES Alsdurf, P., & Alsdurf, J. M. (1988). Wife abuse and scripture. In A. L. Horton & J. A. Williamson (Eds.), Abuse and religion: When praying isn't enough (pp. 221-227). Lexington, MA: Lexington Books. Andreason, N. J. C. (1972). The role of religion in depression. Journal of Religion and Health, 11, 153-166. Andrews, L. M. (1987). To thine own self be true. Garden City, NY: Doubleday/Anchor. Bock, D. C., & Warren, N. C. (1972). Religious belief as a factor in obedience to destructive demands. Review of Religious Research, 13, 185-191. Chesen, E. S. (1972). Religion may be hazardous to your health. New York: Macmillan. Clark, E. T. (1929). The psychology of religious awakening. New York: Macmillan. Clark, W. H. (1958). The psychology of religion. New York: Macmillan. Culver, V. (1988, April 17). Emotional upset linked to strictness in religion. The Denver Post, pp. 1B-2B. Cutten, G. B. (1908). The psychological phenomena of Christianity. New York: Scribner. Hartz, G. W., & Everett, H. C. (1989). Fundamentalist religion and its effects on mental health. Journal for the Scientific Study of Religion, 15, 207-217. Higdon, J. F. (1986, September). Association of fundamentalism with MPD. Paper presented at the Third International Conference on Multiple Personality Disorder, Chicago. James, W. (1985). The varieties of religious experience. Cambridge, MA: Harvard University Press. (Original work published 1902). Kirkpatrick, L. A., Hood, R. W., Jr., & Hartz, G. W. (1991). Fundamentalist religion conceptualized in terms of Rokeach's theory of the open and closed mind: New perspectives on some old ideas. In M. Lynn & D. Moberg (Eds.), Research in the social scientific study of religion. (Vol. 3, pp. 157-179), Greenwich, CT: JAI Press. McGinley, P. (1969). Saint-watching. New York: Viking. Miller, W. (1973). Why do Christians break down? Minneapolis: Augsburg. Mowrer, O. H. (1961). The crisis in psychiatry and religion. Princeton, NJ: Van Nostrand. O'Connell, D. C. (1961). Is mental illness a result of sin? In A. Godin (Ed.), Child and adult before God (pp. 55-64). Brussels: Lumen Vitae Press. Ostow, M. (1990, p. 122). The fundamentalist phenomenon: A psychological perspective. In N. J. Cohen (Ed.), The fundamentalist phenomenon (pp. 99-125). Grand Rapids, MI: William B. Eerdmans. Pagelow, M. D., & Johnson, P. (1988). Abuse in the American family: The role of religion. In A. L. Horton & J. A. Williamson (Eds.), Abuse and religion: When praying isn't enough (pp. 1-12). Lexington, MA: Lexington Books. Pruyser, P. W. (1977). The seamy side of current religious beliefs. Bulletin of the Menninger Clinic, 41, 329-348. Sethi, S., & Seligman, M. E. P. (1993). Optimism and fundamentalism. Psychological Science, 4, 256-259. Southard, S. (1956). Religious concern in the psychoses. Journal of Pastoral Care, 10, 226-233. Stifoss-Hanssen, H. (1994). Rigid religiosity and mental health: An empirical study. In L. B. Brown (Ed.), Religion, personality and mental health (pp. 138-143). New York: Springer-Verlag. Strommen, M. P., Brekke, M. L., Underwager, R. C., & Johnson, A. L. (1972). A study of generations. Minneapolis: Augsburg. Weaver, A. J., Berry, J. W., & Pittel, S. M.(1994). Ego development in fundamentalist and nonfundamentalist Protestants. Journal of Psychology and Theology, 22, 215-225. Hood, R., Spilka, B., Hunsberger, B., Gorsuch, R. (1996, pp. 426-428). The psychology of religion: An empirical approach (second edition), New York: Guilford. http://www.softdevlabs.com/personal/psych/disorder.html | |
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由壞變好, 這是事實。 | |
孩子, 太表面了, 太好騙框了. | |
但是基督教的確改變了很多人..... 離教不是一時衝動，也沒有類似「不離教者下地獄」的恐嚇，離教是你在自己理智、清醒的情況下作決定，我們不會像教徒般圍著你勸你離教。我們關心的，只是你在教會的痛苦、對不合理教義的醒悟、以及基督教對社會的負面影響等。假如你對基督教仍充滿信心，我們不會建議你離教。 http://m.exchristian.hk/home/article/show/18#decide | |
由壞變好, 這是事實。 ----> 基督教也改變了很多人... 由無知的人改成盲信的人.. 由有知識既人改成盲信的人.. 由無反抗力沒有幻想但自由自在地生活既人改成"罪人"... ..這都是事實。 | |
澳航來港班機 以漢：你們全都會死 【明報專訊】由澳洲墨爾本來港的澳航航班，昨在3萬呎高空飛行途中，一名23歲以色列男乘客因宗教原因要求特別膳食安排不果，以希伯來語祈禱後突然情緒失控，聲言要自殺，更企圖打開艙門，說要殺死全機人，「You will all die（你們全部都會死）！」機組人員把他制服及鎖上手銬，航班昨日清晨抵港後，把男子送交警方處理。警方懷疑男子精神有問題，將他送院檢驗，但無拘捕他。 「You will all die!」 涉事為澳洲航空QF29班機，載有283名乘客，於當地時間前日（6日）近午夜在墨爾本起飛，原定於昨日凌晨5時50分抵港，再轉飛倫敦。澳航證實，該航班上有一名「製造混亂」的乘客，香港警方在飛機抵港時接觸該乘客，因警方正處理中，不便發表評論；事件中沒有乘客受傷，而機艙服務員的培訓包括應付這種情。 本報一名記者剛巧乘搭涉事航班回港，她表示，事發時知道機上曾有男乘客與機員發生糾紛，引起過一陣混亂，但當時不清楚事件原由，未有察覺機上有相關廣播告知乘客發生何事。（見另稿） 宗教原因求換餐 情緒激動 據本報了解，航班起飛後約一小時，機組人員向乘客派發晚餐，其中一名以色列男乘客，因宗教原因要求特別膳食安排，但由於該乘客事前並無通知航空公司，無法安排，該乘客遂與機組人員爭執，情緒激動。 根據一名目擊者Helen向澳洲傳媒表示，該名以色列乘客用疑似希伯來語祈禱後便情緒失控，聲言要自殺，又說要與全機人同歸於盡，並在機艙通道上來回奔跑大叫：「You will all die（你們全部都會死）！」該男子更意圖令飛機墜，衝向機艙的緊急出口，企圖打開艙門，說這是「God's will（神的意旨）」。 稱奉神旨 空姐手銬鎖起 機組人員上前喝止，要求該男子返回座位，但他情緒仍然激動，倚艙門而坐。多名男性機組人員衝前制服該男子，一名空姐以手銬把他鎖起。男子其後被帶到經濟艙前排座位，用布簾圍住，餘下行程中由兩名機組人員在旁看守，機長則通知香港警方求助。 航班於昨清晨約6時抵港，警員隨即登機調查。警方表示，該男子抵港後仍然情緒激動，已把他送瑪嘉烈醫院檢驗，懷疑他精神有問題，列作「發現精神有問題人士」處理。由於涉事航班的機長表示不追究，該男子亦無使用武力，因此並無把他拘捕。涉事航班抵港後，按原定行程轉飛倫敦。 疑精神有問題 抵港送院檢驗 對於該名以色列乘客企圖打開飛機艙門，民航處前處長樂鞏南表示，飛機艙門有自動上鎖系統，乘客上落機後艙門都會鎖上，而且航機起飛後，在高空會因氣壓原因，實難以打開艙門。 | |
基督教是通往神經病的道路 聖經歧視女性 基督教也很無能 常說"不信耶穌會下地獄"來恐嚇 讓大家害怕才當基督的信徒 基督教指會讓你變的愚蠢又無能 還是當無神論好~ | |
基督教是通往精神病的道路-- 抽刀斷水 但李天命又捧佢為高級宗教嘅？-- (參：天下大勢,宇宙公民) | |
常說"不信耶穌會下地獄"來 ... 是啊,佛教也嚇人勾脷筋,落油鑊...講到好得人驚!!  | |
基督教是通往精神病的道路-- 抽刀斷水 那麼你認為容趾猱有精神病嗎？廢話! | |
以上兩片都令我感到, 宗教, 基督教也是原於恐懼. |
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