Ascent of Mount Carmel by St. John of the Cross. Translated and edited, with a general introduction by Allison PeersE. from the critical edition of Silverio de Santa TeresaP.Garden City, NY: Image Books (1958).
2.
Fruits of Contemplation by OsendeVictorino. Translated by a Dominican Sister of the Perpetual Rosary, Milwaukee, WI. St. Louis: B. Herder Book Co. (1953).
3.
Heroic Sanctity and Insanity, An Introduction to the Spiritual Life and Mental Hygiene by MooreThomas Verner. New York: Grune & Stratton (1959).
4.
Orthodox Psychotherapy: The Science of the Fathers by VlachosArchimandrite Hierotheos. Birth of the Theotokos Monastery (1999).
5.
Thomistic Psychology; A Philosophic Analysis of the Nature of Man by BrennanRobert Edward, O.P. New York: The Macmillan Co. (c.1941).
6.
The Catholic Priest in the United States: Psychological Investigations, by KennedyEugene C., & HecklerVictor J.Washington, D.C.: United States Catholic Conference, Publications Office, 1972 (c1971). Other factors undoubtedly contributed to the current situation, but these are beyond the scope of this paper.
7.
See, for example. The Unhealed Wound: The Church and Human Sexuality by KennedyEugeneNew York: St. Martin's Press (2001) and in passim in Kennedy, 1971. Also see Sex, Priests and Power: Anatomy of a Crisis by A.W. Richard Sipe. New York: Brunner/Mazel, (1995).
8.
See Kennedy (2001). Sipe specifically argues that celibate practice does not arise per se out of sexual deviance, but his assertions that only 2% of priests are in fact celibate places the tradition as in practice untenable. His assertions coupled with the prejudice against authentic religious practice by leading psychologists such as Albert Ellis, reduces celibacy to pathological functioning. See EllisA. (1992). “Do I Really Hold that Religiousness is Irrational and Equivalent to Emotional Disturbance?”, American Psychologist47(3): 428–429.
9.
See for example, BerginA.E., & PayneI.R. (1991), “Proposed Agenda for a Spiritual Strategy in Personality and Psychotherapy,”Journal of Psychology and Christianity10(3) 197–210.
