The reality and the image of God in psychotherapy

I have suggested that the plea for increased respect for the religious patient's perspectives demands a willingness on the psychotherapist's part to acknowledge the unique reality of the patient's relationships with religious objects, a reality which extends beyond the assumptions and predicates of standard interpersonal models of human behavior. At the same time, the psychotherapist can legitimately expect of the religious patient a willingness (notwithstanding the customary resistances) to expose his or her religious feelings and relationships to the type of analysis which attempts to clarify the nature and quality of the interpersonal or psychodynamic bases and implications of religious material. The psychotherapist can not arbitrate moral claims and decisions for the patient, nor rightfully present himself as possessing the single, "true" understanding of religious experience. Yet the therapist can invite the patient to examine the moral implications of his psychological experiences and the psychological impact and consequences of his religious experiences. What knowledge we as psychotherapists possess about human nature can be used to influence changes in the lives of our patients which they find useful and relevant for living in the world they have created for themselves. But we must, I think, humbly anticipate qualities of human nature and relationship whose ultimate meanings may defy every convention and paradigm.