In a recent lecture on “the crisis of unbelief,” the sociologist Robert Bellah (1982) described the onslaught of secular ideologies on Western religions that began in the eighteenth century. From this perspective, Freudian psychoanalysis appears as the coup de grâce in a long series of attacks, some more direct than others, on traditional belief (Cravens, 1981). Yet despite this presumed enmity between science and religion, American religious leaders have displayed more than a passing interest in psychoanalysis since Freud's work first became known in this country. At the height of the Progressive era, many prominent American theologians and clergymen, particularly liberal Protestants, turned to psychoanalysis not simply because the idea was “in the air,” but because this new science seemed to offer