Beyond Yahweh and Jesus constitutes the first in-depth psychoanalytic study of the Old and New Testaments in terms of God's role in enabling humans to cope with death and the anxiety it evokes. The journey on which this study embarks leads through an examination of the related topics of knowledge acquisition; divine wisdom; conscious and unconscious morality; what the author argues is the failure of psychoanalysis to ally itself with religion and the failure of religion to bring peace to the world; and a proposition for how to enhance both religious and secular forms of morality and adaptation to death anxiety.

Compares and contrasts the beliefs of two famous thinkers, Sigmund Freud and C.S. Lewis, on topics ranging from the existence of God and morality to pain and suffering.

Ever since its nascent days, psychoanalysis has enjoyed an uneasy coexistence with religion. However, in recent decades, many analysts have been more interested in the healing potential of both psychoanalytic and religious experience and have explored how their respective narrative underpinnings may be remarkably similar. In Toward Mutual Recognition, Marie T. Hoffman takes just such an approach. Coming from a Christian perspective, she suggests that the current relational turn in psychoanalysis has been influenced by numerous theorists - analysts and philosophers alike - who were themselves shaped by an embedded Christian narrative. As a result, the redemptive concepts of incarnation, crucifixion, and resurrection - central to the tenets of Christianity - can be traced to relational theories, emerging analogously in the transformative process of mutual recognition in the concepts of identification, surrender, and gratitude, a trilogy which she develops as forming the "path of recognition." Each movement on this path of recognition is given thought-provoking, in-depth attention. Chapters dedicated to theoretical perspectives utilize the thinking of Benjamin, Hegel, and Ricoeur. In her historical perspectives, she explores the personal and professional histories of analysts such as Sullivan, Fairbairn, Winnicott, Erikson, Kohut, and Ferenczi, among others, who were influenced by the Christian narrative. Uniting it all together is the clinical perspective offered in the compelling extended case history of Mandy, a young lady whose treatment embodies and exemplifies each of the steps along the path of growth in both the psychoanalytic and Christian senses. Throughout, a relational sensibility is deployed as a cooperative counterpart to the Christian narrative, working both as a consilient dialogue and a vehicle for further integrative exploration. As a result, the specter of psychoanalysis and religion as mutually exclusive gives way to the hope and redemption offered by their mutual recognition.

What can be gained from a dialogue between psychoanalysis and religion? Freud described religion as the universal obsessional neurosis, and uncompromisingly rejected it in favour of "science." Ever since, there has been the assumption that psychoanalysts are hostile to religion. Yet, from the beginning, individual analysts have questioned Freud's blanket rejection of religion. In this book, David Black brings together contributors from a wide range of schools and movements to discuss the issues. They bring a fresh perspective to the subject of religion and psychoanalysis, answering vital questions such as: How do religious stories carry (or distort) psychological truth? How do religions 'work', psychologically? What is the nature of religious experience? Are there parallels between psychoanalysis and particular religious traditions? Psychoanalysis and Religion in the 21st Century will be of great interest to psychoanalysts, psychoanalytic therapists, psychodynamic counsellors, and anyone interested in the issues surrounding psychoanalysis, religion, theology and spirituality.