The present paper deals with the topic of psychology of religion. It discusses the parable of the prodigal son and its understandings as a modern psychological reading. The article consists of two methods of approach:1. The first presents and discusses the various theological narratives of the text and their relation to the actual parable.2. The second interprets the parable of the prodigal son as a de-contextualised psychological reading.As to the first approach, the parable of the prodigal son is explained in relation to the discomfort the Pharisees and the Scribes were expressing against Jesus; it is continued with a discussion about the opposition of Jesus’ contemporaries as to His message to the people, whereas it is completed with the understanding of the parable as the parable of the Loving Father.As to the second approach, there are explored family relations and dynamics; there are discussed fight/flight, and attachment/separation issues, whereas finally there are investigated aspects regarding the Elder Brother as an Ego image in the parable, and the Prodigal Son as a psychological narrative about the restoration of the Self unto Christ.

According to Alexander of Aphrodisia Plato conducted investigation regarding existence of indivisible lines. Reading carefully passage of the Plato’s Republic, though it becomes clear that the presumption of the existence of indivisible lines would lead to the conclusion that the basic theorem of geometry — Pythagoras’ theorem — is not valid anymore. Moreover, “rational diameter of five” mentioned in Plato’s passage could be seven, as suggested by Theon, but also — eight. This gives a clue that Fibonacci numbers were possibly known to Greeks.

Among the neoplatonists, Hieroclès of Alexandria, with his book, On Providence and Fate and the relation of Free Will to Divine Governance takes a singular place. In the texts of the beginnings, the God is both maker and father and king over all. Some texts of the Commentary of the Golden Verses suggest an origin in pythagorean cosmology, so as in the Codex 214 when he quotes the ethereal beings before the earthly creatures, and when he speaks of the vehicle of the Soul. But the demiurge is not only the god who gives order inside the disorder, but that one who combines corporeal nature with incorporeal creation. However man is free, and it is in the entwinement of human freedom and divine judgement that Providence occurs.

Frank Lake is considered as one of the founders of Pastoral Counselling in Britain. He was a psychiatrist with great interest in theology. His main writings Clinical Theology and Tight Corners in Pastoral Counselling refer to the understanding of modern psychological aspects in regard to the Christian Theology and vice versa. My paper is divided into two parts. The first part discusses Lake’s work as well as the criticisms it had from both theologians and psychologists. In particular, the first part looks to present Lake’s writings according to his ideas about human psychopathology, such as depression, dissociative reactions and anxiety disorders, and how could they be associated with an interdisciplinary approach to theological, and indeed patristic interpretations. In conjunction with the presentation and discussion of Lake’s aspects on human psychopathology are also discussed his main aspects on the relation between psychological therapy and pastoral counselling. In the same part, is also explored an integration between psychology and theology, by applying Lake’s writings in the modern scientific enterprise of psychology of religion. Finally, the first part concludes by referring to the strengths and weaknesses of Lake’s ideas according to the criticisms addressed from others. The whole paper’s perspective is to discuss Lake’s ideas on psychology and theology in the light of psychology of religion, something that is accomplished in the second part of my article. In that part, psychology and theology are presented not only for their importance for psychology of religion, but also in view to form a paradigm that could be mutually entertain both disciplines in a convergent framework. That paradigm would deal with aspects, such as ontology, spirituality, and the notion of the transcendence in terms of discussing all three as components of the psycho-spiritual interpretation of the human condition. To this new paradigm for the psychology of religion, psychology and theology would be researched not as diverging from one another, but as overlapping via their distinctive and interlinking elements regarding the investigation of the human entity.

La tradition patristique nous rend le témoignage d’une seule foi vécue par les Pères des différents lieux et différents siècles. Cela nous a incités à voir quels sont les points communs d’une réflexion patristique concernant le baptême. Notre choix des Pères est basé sur leur importance pour la théologie chrétienne. Leurs idées ne sont pas des reliques du passé. Ce qu’ils nous disent quant à la vie dans l’Eglise, reste comme un acte vivant de leur foi qui nous a été transmis pour que nous l’observions et vivions avec eux dans cette même Eglise. Le baptême est une action de l’Eglise, le mystère de la foi qui ne nous introduit pas uniquement dans un espace défini comme le temple ou église, mais dans une vie nouvelle.