This article addresses the manner in which the imprecatory psalms provide a valuable mechanism for the cathartic release of negative emotion. The psalms in general work very well in providing voice to negative emotions in the Christian counseling setting. The difficulty with the imprecatory psalms is that if taken at face value, the client may find themselves trapped in justified anger. The vindictive language has value in Christian counseling but must be tempered with proper exegetical and theological understanding. When this is done, these psalms provide appropriate release and resolution of difficult emotions such as anger, hatred, and frustration. By reviewing the nature of the imprecatory psalms as well as the psychological benefits of cathartic expression this article presents some key ideas in how these psalms can be framed for positive interventions.
Get full access to this article
View all access options for this article.
References
1.
American Psychiatric Association. (2000). Diagnostic and statistical manual of mental disorders DSM-IV-TR (Fourth ed.). Arlington: American Psychiatric Publishing, Inc. BossP. (2010). The trauma and complicated grief of ambiguous loss. Pastoral Psychology, 59(2), 137–145.
2.
BushmanB. J. (2002). Does venting anger feed or extinguish the flame? Catharsis, rumination, distraction, anger, and aggressive responding. Personality and Social Psychology Bulletin, 28(6), 724–731.
3.
CappsD. (1981). Biblical Approaches to Pastoral Counseling.Philidelphia, PA: Westminster Press.
DoeringC. (2009). Theological accountability: The hallmark of pastoral counseling. Thee-Journal of the American Association of Pastoral Counselors, 1(1), 4–34.
8.
EstesD. J. (2005). Handbook on the Wisdom Books and Psalms.Grand Rapids, MI: Baker Academic.
9.
FredricksonB. L., & LosadaM. F. (2005). Positive affect and the complex dynamics of human flourishing. American Psychologist, 60(12), 678–686.
10.
FriedmanM. (1996). Type A behavior: Its diagnosis and treatment.New York: Plenum Press.
11.
JemmerP. (2006). Abreaction – Catharsis: Stirring dull roots with spring rain. European Journal of clinical Hypnosis, 7(1), 26–36.
12.
JohnsonE., & JonesS. (2000). Psychology & Christianity: Four Views.Downers Grove, IL: InterVarsity Press.
13.
KselmanJ., & BarreM. (1990). New Jerome Biblical Commentary.Upper Saddle River, NJ: Prentice-Hall, Inc.
14.
Kubler-RossE. (1969). On death and dying.New York: MacMillan Publishing Co. Inc
15.
MasseyD. L. (2000). Theological and biblical interpretations of current movements and emerging paradigms within bereavement studies. Pastoral Psychology, 48(6), 469–486.
16.
MathewsA., & MackintoshB. (2004). Take a closer look: Emotion modifies the boundary extension effect. Emotion, 4(12), 36–45.
17.
MickelsenA. B., & MickelsenA. M. (1992). Understanding Scripture How to Read and Study the Bible.Peabody, MA: Hendrickson Publishers Inc.
18.
MumfordD. B. (1992). Emotional distress in the Hebrew Bible. Journal of Mental Science, 160(12), 92–97.
19.
MyersteinI., & RuskinG. (2007). Spiritual tools for enhancing the pastoral visit to hospitalized patients. Journal of Religion and Helath, 46(1), 109–122.
20.
NelsonR.J., FranksS., & BroseA. (2005). The influence of hostility and family history of cardiovascular disease on autonomic activation in response to controllable versus uncontrollable stress, anger imagery reduction, and relaxation therapy. Journal of Behavioral Medicine, 28, 213–221.
21.
PhelpsE. A., LingS., & CarrascoM. (2006). Emotion facilitates perception and potentiates the perceptual benefits of attention. Psychological Science, 17(12), 292–299.
22.
PolsterE., & PolsterM. (1973). Gestalt Therapy Integrated: Contours of Theory & Practice.New York, NY: Vintage Books
23.
RoemerL., LitzB. T., OrsilloS. M., & WagnerA. W. (2001). A preliminary investigation of the role of strategic withholding of emotions in PTSD. Journal of Traumatic Stress, 14(1), 143–150.
24.
RosenmanR. H. (1993). Relationships of the Type A behavior pattern with coronary heart disease. In GoldbergerL., & BreznitzS. (Eds.), Handbook of stress: Theoretical and clinical aspects (2nd ed.). New York: Free Press
25.
RynearsonE. (2010). The clergy, the clinician, and the narrative of violent death. Pastoral Psychology, 59(2), 179–189.
26.
SchaeferK. (2001). Berit Olam: Studies in Hebrew Narrative and Poetry.Collegeville, MI: Liturgical Press.
27.
SingerD. G., & SingerJ. L. (2001). Handbook of children and the media.Thousand Oaks, CA: Sage Publishing Co.
28.
SundenH. (1987). Saint Augustine and the Psalter in the light of role-psychology. Journal for the Scientific Study of Religion, 26(3), 375–382.
29.
TavrisC. (1989). Anger: The misunderstood emotion (2nd ed.). New York, NY: Simon & Schuster.
30.
TisdaleT. C. (2007). From the shadow of the object to the shadow of the almighty: A story of transformation. Journal of Psychology and Theology, 35(1), 52–64.
31.
WalkerD. F., & GorsuchR. L. (2004). Dimensions underlying sixteen models of forgiveness and reconciliation. Journal of Psychology and Theology, 32(1), 12–24.
WimberlyE. P. (1994). Using Scripture in Pastoral Counseling.Nashville, TN: Abingdon Press.
34.
WiseC. (1956). Psychiatry and the Bible.New York, NY: Harper & Brothers.
35.
WordenJ. W. (2002). Grief Counseling and grief therapy: A handbook for the mental health practitioner (3rd ed.). New York: Springer Publishing Company Inc.
36.
ZinkerJ. (1977). Creative Process in Gestalt Therapy.New York, NY: Vintage Books.
