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Say what you will about the differences between psychoanalysis and religion, they are both survivors. Despite being buried time and time again by critics, they are alive and kicking at the start of the twenty-first century, perhaps in part because of the fine line both fields tread between loyalty to tradition and adaptation to an ever-changing present.
The relations between the two have been in flux ever since Freud defined religion as one of the “mass delusions” of humankind (1930, 81) and claimed (1927) that its origins lay in wishful thinking. Did he pinpoint a rift so deep that no passing of time can patch it up? Or have those on both sides of the divide mellowed in their views of each other?
The short answer to these questions is: it depends on whom you ask. For the long answer, try reading this book, in which fourteen scholars present “radically divergent” (15) opinions on this matter, as editor David Black writes in his introduction. Each of the essays offers interesting insights but the real fascination of the collection lies in juxtaposing the views of the writers, creating an internal conversation. Using an array of methodological perspectives, they discuss how (and whether) they would like to see psychoanalysis become involved with the religious sphere of life. In so doing, they shed light not only on the encounter between religion and psychoanalysis but also on the striking diversity of opinion about religion within psychoanalysis itself.
Five of the authors—David Black, Rachel Blass, Jeffrey Rubin, Kenneth Wright, and Rodney Bomford—begin by noting the changes that have taken place in the way psychoanalysis has approached religion since the 1980s, when several books (e.g., Meissner 1984; Rizzuto 1979; Spero 1980) promoting a dialogue between the two were published. This change accelerated in the 1990s when other writers (e.g., Symington 1994; Eigen 1998; Kakar 1991; Jones 2002) took up the spiritual dimension of psychoanalysis. However, the contributors v