A Broad Perspective on Mental Healing

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of moral development is left far behind, and now we are in the presence of the ripe and luscious fruit.
In the New Testament, ' I ought' is transfigured as it changes into ' I would '. The psychological findings, to which we have referred earlier in the chapter, stress the idea of potentiality, saying, ' I can '. If the psychological and Christian imperatives are joined together, therefore, we have as the result, ' I would, and I can, therefore I ought '. This has been brought home in a more positive way by James, when he said, ' To him therefore that knoweth to do good, and doeth it not, to him it is sin ' (James iv, 17). Here sin {amartia) -retains its meaning as the missing of the mark, the mark being man's ideal.
The Christian ideal is realistic living. The word (ashri'\ occurring in the Beatitudes and rendered 'happy' or 'blessed' implies rather 'ideal'. It is something which is beyond, behind, and within; ultimate, yet waiting to be realized. It is the glory of Christianity that it turns moral obligation into spiritual delight, duty into pleasure, making us love the things we ought to do. Duty and enjoyment, virtue and pleasure are wedded in that glorious lyrical outburst in the thirteenth chapter of 1 Cor. Here we have love portrayed as the greatest thing in the world. Freud, referring to this passage, finds in it an indication that Paul used the word ' love ' in its wider significance, as covering a large range of feelings, and in a way which coincides with his own use of the term. He asserts that ' Psychoanalysis has done nothing original in taking love in this " wider " sense. In its origin, function and relation to sexual love, the " Eros " of the philosopher Plato coincides exactly with the love force, the libido of psychoanalysis, as has been shown in detail by Hachmansohn and Pfister ; and when the apostle Paul, in his famous epistle to the Corinthians,