Richard Beck (1)
Autor de Reviving Old Scratch: Demons and the Devil for Doubters and the Disenchanted
Para otros autores llamados Richard Beck, ver la página de desambiguación.
Sobre El Autor
Richard Beck is Professor of Psychology at Abilene Christian University. He is the author of Unclean (2011) and The Authenticity of Faith (2012). Richard also writes about the intersections of psychology and theology at his popular and award-winning blog Experimental Theology.
Obras de Richard Beck
Etiquetado
Conocimiento común
- Género
- male
- Biografía breve
- Richard Beck is Professor and Department Chair of Psychology at Abilene Christian University, as well as author and blogger. Richard is married to Jana and they have two sons, Brenden and Aidan. They also have a dog Bandit who keeps Richard company as he writes for his blog Experimental Theology. Richard's area of interest--be it research, writing, or blogging--is on the interface of Christian theology and psychology, with a particular focus on how existential issues affect Christian belief and practice. Richard's published research covers topics as diverse as the psychology of profanity to why Christian bookstore art is so bad. And on his blog Richard will spend enormous amounts of time writing about the theology of Calvin and Hobbes, the demonology of Scooby-Doo or his latest bible class on monsters.
Miembros
Reseñas
Do you remember the green character in the movie "Inside Out?" Unclean is all about her. The author, Richard Beck, delves into the complexities of disgust psychology, specifically how our feelings of disgust affect how we treat those we deem dirty, contaminated or unclean.
His argument focuses on the trouble we find between the priestly and prophetic traditions in the Old Testament. In brief, the priestly tradition was concerned with holiness, purity and sacrifice, while the prophetic tradition centered on mercy, justice, and hospitality. Jesus, when he quotes the prophets, who said, "I desire mercy and not sacrifice," sides with the prophetic tradition. This is vital.
The key for me is to first recognize when our disgust impulse activates, whether that's body odor, the sight of blood or other bodily juices, or the uncomfortable feelings one might have toward homosexuality. Any time this feeling of disgust comes, we want to push away that person, regardless of whether we ought to show hospitality and love to them. Disgust and love run in opposite directions. What is more, our feelings of disgust create dumbfounding - namely we cannot usually express any logical reasoning for our feelings. Therefore, conflicts surrounding disgust are basically impossible to navigate. Beck gave the example of using the word "crap" on Sunday morning from the pulpit at church and the conflict that ensued. Some were offended, saying such a dirty word shouldn't be used in a sacred place, while others said, "It shouldn't bother anyone." Whichever side you lean toward - neither group could give reasons for the argument - it was simply a feeling.
Another aspect of disgust is our desire to deny our mortality. We don't like remembering we are animals that will eventually die. We don't like thinking that Jesus pooped, had sexual urges, and probably stank a bit. Doing so just further separates us from "the other" - those that are sick, dirty, smelly, etc.
Beck's conclusion makes the argument that the Eucharist - the Lord's Supper - is a regulating ritual that keeps purity and holiness in tension with hospitality and biological vulnerability. As we eat Jesus' flesh and drink his blood, we are purified, all the while the Lord's Supper is our time to hospitably invite others in.
Overall, the conclusions and implications of Beck's research are things we hear all the time, namely, "be hospitable; practice the Lord's Supper." However, his approach of understanding the psychology behind it was enlightening. Definitely a thought-provoking read. Recommended to all Christians who like thinking. :) I will never think of disgust the same.
One other concluding thought: Beck includes an insightful discussion of salvation metaphors from the New Testament, where he lists over 20. The purity metaphors tend to dominate our discussion of sin and grace. By ignoring others, particularly ones that are communal, cosmic, and developmental, atonement tends to be individualistic and pietistic. We must widen our view to include them all for a fully, healthier view of sin and grace.… (más)
His argument focuses on the trouble we find between the priestly and prophetic traditions in the Old Testament. In brief, the priestly tradition was concerned with holiness, purity and sacrifice, while the prophetic tradition centered on mercy, justice, and hospitality. Jesus, when he quotes the prophets, who said, "I desire mercy and not sacrifice," sides with the prophetic tradition. This is vital.
The key for me is to first recognize when our disgust impulse activates, whether that's body odor, the sight of blood or other bodily juices, or the uncomfortable feelings one might have toward homosexuality. Any time this feeling of disgust comes, we want to push away that person, regardless of whether we ought to show hospitality and love to them. Disgust and love run in opposite directions. What is more, our feelings of disgust create dumbfounding - namely we cannot usually express any logical reasoning for our feelings. Therefore, conflicts surrounding disgust are basically impossible to navigate. Beck gave the example of using the word "crap" on Sunday morning from the pulpit at church and the conflict that ensued. Some were offended, saying such a dirty word shouldn't be used in a sacred place, while others said, "It shouldn't bother anyone." Whichever side you lean toward - neither group could give reasons for the argument - it was simply a feeling.
Another aspect of disgust is our desire to deny our mortality. We don't like remembering we are animals that will eventually die. We don't like thinking that Jesus pooped, had sexual urges, and probably stank a bit. Doing so just further separates us from "the other" - those that are sick, dirty, smelly, etc.
Beck's conclusion makes the argument that the Eucharist - the Lord's Supper - is a regulating ritual that keeps purity and holiness in tension with hospitality and biological vulnerability. As we eat Jesus' flesh and drink his blood, we are purified, all the while the Lord's Supper is our time to hospitably invite others in.
Overall, the conclusions and implications of Beck's research are things we hear all the time, namely, "be hospitable; practice the Lord's Supper." However, his approach of understanding the psychology behind it was enlightening. Definitely a thought-provoking read. Recommended to all Christians who like thinking. :) I will never think of disgust the same.
One other concluding thought: Beck includes an insightful discussion of salvation metaphors from the New Testament, where he lists over 20. The purity metaphors tend to dominate our discussion of sin and grace. By ignoring others, particularly ones that are communal, cosmic, and developmental, atonement tends to be individualistic and pietistic. We must widen our view to include them all for a fully, healthier view of sin and grace.… (más)
A powerful exploration of the challenges of life in a corrupted creation and the power of the slavery of death, along with the great victory obtained by Jesus in the resurrection.
The author begins from Hebrews 2:14-15 in which the Hebrews author declares Jesus liberated people from slavery to the fear of death. He takes to task much of Western Christendom for its insistence on "original" sin or something like it, thus emphasizing sin -> death as in the Garden as paradigmatic for humanity, and instead demonstrates preference for the Eastern Orthodox model of "ancestral" sin, understanding that Adam's sin brought forth death, and thus emphasizing death -> sin since the Garden as paradigmatic for humanity: thus, we are tempted to sin because of our fear and anxiety in the face of death.
He explores the many connections between psychology and the faith when it comes to this model, and sets forth two main means by which the fear of death leads to sin. The primary, direct means involves anxiety about maintaining survival, leading to a Hobbesian "state of nature" of suspicion, jealousy/envy, and aggression toward others. Yet even in "developed societies" which have transcended a lot of basic survival anxiety, the fear of death gets expressed in a neurotic form of death avoidance: the quest for meaning, significance, or legacy in the face of death and oblivion. In this way we are tempted to invest great power and meaning in our efforts for institutions or self so as to "make a name" for ourselves, receive commendation from the powers/institutions, etc., even though those same powers and institutions are as subject to death as we are.
In light of this the author points the way forward in Christ as the establishment of a "eccentric identity," one received as a gift from God, not something we own, and which allows for kenosis - the emptying of self on behalf of others, freeing us to truly love. He does not suggest that there is no place at all for any fear of death, understanding that part of valuing life involves reverencing it and maintaining it despite sufferings. As a way forward he encourages doxological thanksgiving and praise, always thankful to God for what He has done and to center oneself in God, to sing, and the "little way" of Therese of Lisieux, to find "small" ways to die to self and live to others in everyday life. He concludes with a good warning against idolatry - when the power/institution in which we invest our meaning is god/religion so as to make it a power that enslaves us to death - and to understand how God is first and foremost liberated and free, unable to be truly placed in any human box. The epilogue is a commendation of the concept of the harrowing of hell, the Christus Victor premise of Jesus liberating souls from death.
A very compelling and powerful book whose main points deserve significant consideration. I find it very hard to argue with his assessments.… (más)
The author begins from Hebrews 2:14-15 in which the Hebrews author declares Jesus liberated people from slavery to the fear of death. He takes to task much of Western Christendom for its insistence on "original" sin or something like it, thus emphasizing sin -> death as in the Garden as paradigmatic for humanity, and instead demonstrates preference for the Eastern Orthodox model of "ancestral" sin, understanding that Adam's sin brought forth death, and thus emphasizing death -> sin since the Garden as paradigmatic for humanity: thus, we are tempted to sin because of our fear and anxiety in the face of death.
He explores the many connections between psychology and the faith when it comes to this model, and sets forth two main means by which the fear of death leads to sin. The primary, direct means involves anxiety about maintaining survival, leading to a Hobbesian "state of nature" of suspicion, jealousy/envy, and aggression toward others. Yet even in "developed societies" which have transcended a lot of basic survival anxiety, the fear of death gets expressed in a neurotic form of death avoidance: the quest for meaning, significance, or legacy in the face of death and oblivion. In this way we are tempted to invest great power and meaning in our efforts for institutions or self so as to "make a name" for ourselves, receive commendation from the powers/institutions, etc., even though those same powers and institutions are as subject to death as we are.
In light of this the author points the way forward in Christ as the establishment of a "eccentric identity," one received as a gift from God, not something we own, and which allows for kenosis - the emptying of self on behalf of others, freeing us to truly love. He does not suggest that there is no place at all for any fear of death, understanding that part of valuing life involves reverencing it and maintaining it despite sufferings. As a way forward he encourages doxological thanksgiving and praise, always thankful to God for what He has done and to center oneself in God, to sing, and the "little way" of Therese of Lisieux, to find "small" ways to die to self and live to others in everyday life. He concludes with a good warning against idolatry - when the power/institution in which we invest our meaning is god/religion so as to make it a power that enslaves us to death - and to understand how God is first and foremost liberated and free, unable to be truly placed in any human box. The epilogue is a commendation of the concept of the harrowing of hell, the Christus Victor premise of Jesus liberating souls from death.
A very compelling and powerful book whose main points deserve significant consideration. I find it very hard to argue with his assessments.… (más)
An exploration into "uncleanness" and the effects of disgust psychology on faith and the church.
The author defines the nature of uncleanness as first and foremost a disgust mechanism, ostensibly to protect a person from consuming hazardous substances. He then does well at showing how that same impulse is transferred from physical properties to persons based upon conditions and behavior.
He then explores how this disgust mechanism functions and proves corrosive in a Christian/church environment, leading to over-emphasis on holiness/purity against hospitality and service. He connects disgust mechanism to the fear and anxiety surrounding death. He laments how a person feels morally clean by just washing their hands even though no act in faith to minister to others was accomplished.
A really powerful and compelling work, one which all with responsibility in the church would do well to consider.… (más)
The author defines the nature of uncleanness as first and foremost a disgust mechanism, ostensibly to protect a person from consuming hazardous substances. He then does well at showing how that same impulse is transferred from physical properties to persons based upon conditions and behavior.
He then explores how this disgust mechanism functions and proves corrosive in a Christian/church environment, leading to over-emphasis on holiness/purity against hospitality and service. He connects disgust mechanism to the fear and anxiety surrounding death. He laments how a person feels morally clean by just washing their hands even though no act in faith to minister to others was accomplished.
A really powerful and compelling work, one which all with responsibility in the church would do well to consider.… (más)
Listas
Reading list (1)
También Puede Gustarte
Estadísticas
- Obras
- 4
- Miembros
- 250
- Popularidad
- #91,401
- Valoración
- 4.4
- Reseñas
- 10
- ISBNs
- 30
Beck doesn't approach the question of whether or not religions are little more than existential blindfolds to evaluate whether or not religious claims are true. He approaches the question because threats to these meaning systems cause defensiveness which leads to conflict; in essense, this book is an introduction to Beck's Terror Management Theory. To quote the book: As we struggle with the fundamentalism we encounter as individuals and as a society, worldview defense is a valuable frame. That, more than anything else, is what makes this book a worthwhile read.
(Note that it is not necessary to have read The Future of An Illusion, The Varieties of Religious Experience, or Becker to follow this book. Beck provides a fair amount of explanation of the sources he builds off of.)… (más)