Pastor John. Brian N. Tebbutt

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СКАЧАТЬ the paradox that feelings and attitudes which were presumed untransferable can, though the therapeutic action of grace and the graceful action of therapy, be transferred.”40 In our case, it is the disciplines of biblical study and psychodynamic insight that are blended in the “therapeutic” impact of the Fourth Gospel. To have a model that enables us to see into the text and to see into how we respond does not imply a denial of theological validity, but gives a whole new dimension of experience.

      1. Paulus Gerhardt, “O sacred Head sore wounded,” MHB 202, H&P 176, STF 280.

      2. Witkamp, Some Specific Johannine Features, 43.

      3. Green, Hearing the New Testament, 240–41.

      4. Bartlett, “Interpreting,” 55–56.

      5. Culpepper, Anatomy, 4–5.

      6. Ashton, Studying John, 208.

      7. Philip Brockbank cited by Cox and Theilgaard, Mutative Metaphors, 28; and Shakespeare as Prompter, 231.

      8. Iser cited by Tompkins, Reader Response Criticism, 51.

      9. Arieti cited by Cox and Theilgaard, Mutative Metaphors, 39.

      10. Culpepper, Anatomy, 151.

      11. Culpepper, Anatomy, 231.

      12. Ridderbos, Gospel of John.

      13. Sloyan, John, 57, italics original.

      14. Sloyan, John, 53.

      15. Sloyan, John, 53, italics original.

      16. See Moloney, Glory, 179 and n. 84; Brown, Gospel, 2:1056; citing Schnackenburg, St. John, 3:337–38.

      17. Brown, Gospel, 2:1058.

      18. Barrett, New Testament Background, 263.

      19. Words of J. A. Froude applied to George Eliot by Stephen Gill’s introduction to Adam Bede (p. 14).

      20. Taylor, Sources of the Self, 197.

      21. Ferguson, George Mackay Brown, 72.

      22. Knights, Listening Reader, 82.

      23. Rollins and Kille, Psychological Insight, 138.

      24. Knights, Listening Reader, 62.

      25. Sanford, Mystical Christianity, 2–3.

      26. Thomas Merton, cited by Sanford, Mystical Christianity, 4.

      27. Underwood, cited in Rollins and Kille, Psychological Insight, 70.

      28. Brueggemann, Texts That Linger, 41.

      29. Todd, “Interaction of Talk and Text,” 70.

      30. Todd, “Interaction of Talk and Text,” 74.

      31. Todd, “Interaction of Talk and Text,” 76.

      32. Moran, Listening, 105–30.

      33. Levine. Poesis, 54.

      34. See Brotton, History, 2, 5.

      35. Jacobs, Psychodynamic Counselling, 5.

      36. Object Relations, in the psychodynamic field, focuses on relationships, initially that between the carer, usually mother, and child. We carry persons we have known inside us, and have an idea, an image, and entity within us, which is a representation of the people, of mother. That image is called an “object.” We are not objectifying people; we live in a dual, fluid world of internal and external relating. If we focus on a particular feature of a person, that image in us is called a “part object.” Then we have a limited view of the person. D. W. Winnicott developed the insight further, in his psychotherapeutic work with children, with the idea of the “transitional object,” the child’s comforter, a blanket or toy, and what that external object signifies in our inner world, the presence of mother, say, even when she is elsewhere. It helps us to bridge the gap of absence. It gives security when anxious. It facilitates the stage of separating and becoming more autonomous. In any caring relationship, the carer becomes, for a time, a transitional object. An awareness of our inner objects helps us to form less incomplete relationships. See Howard, Psychodynamic Counselling, 11–12, 48; Gomez, Introduction, 1–2, 92–93.

      37. Frank Lake’s reputation faltered for a time; for some because he was a Christian; for some because early on he used LSD to access early memory, even though once the connection with pathological conditions was known, he gave up using it as soon as did everyone else, psychiatrists at the Tavistock Clinic, for instance. His standing should remain high. His insights, theoretical and practical, are of such worth.

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