Psychoanalysis and Religion

Religion deserves the attention of the psychoanalyst for several reasons. It remains a very powerful force among many people. One can gather this from the attendance and affiliation to churches, and from the attention the press gives to the major religions. Significant changes are taking place in the field of religion. There have been many disappointments and denunciations among believers. Because of this, some of these believers are in conflict or in rebellion. Certain established religions have become much less strict in their codes, have allowed dogmata to be changed, and have become much more man-oriented. Some of these changes have been attributed¹ to the fear on the part of the religionists that religion is dying. Others have felt that the ecumenical movement was primarily the expression of a serious concern and of a more compassionate appraisal of the nature of mankind. I believe that the reasons are multiple and that the psychoanalytic movement should definitely take part of the credit for this change. Psychoanalysts have contributed in several ways. Some have openly advocated it. Abraham Franzblau,² who has been very active in the field of religion for many years, has been particularly outspoken about the necessity for this change.

Moreover, psychoanalysis has shown man for what he actually is, with all his needs, with all his doubts and conflicts. These doubts and conflicts need no longer intrude upon the dignity of man. Many individuals with severe doubts and conflicts have felt freer to talk about them and to debate them. Priests and nuns have abandoned their vocations altogether. The rigidity of the established church, which until recently claimed jurisdiction over much of man's thinking and behavior, is gone. Hostility and suspiciousness towards psychoanalysis, which were particularly strong within the Catholic church, have decreased considerably. Not only has the church become more interested in learning about psychoanalysis, but many clergymen and for