Mick Maurer.com > Educational Background

Education

•       Advanced Certificate in Psychoanalysis studies begun January 2010 to present; Alfred Adler Institute of New York;
NYC, NY
•        Modern Psychoanalytic Analyst in Training, Sept. 94-May 1999; Philadelphia School of Psychoanalysis;
Philadelphia, PA
•        D.Min., Pastoral Counseling, 1985, The Chicago Theological Seminary; Chicago, IL "Health Panels: Evaluation,
Community, and the Chemically Dependent Religious."
•        M.T.S., Spirituality, 1984, The Catholic Theological Union of Chicago; Chicago, IL "The Formative Influences on
Adrian Van Kaam: As Integrated in the Science of Formative Spirituality."
•        M.A. (15 hours completed), Formative Spirituality, 1980-1983, The Institute of Formative Spirituality of Duquesne
University; Pittsburgh, PA
•        M.H.A., Health Administration, 1974, U.S. Army Academy of Health Sciences/Baylor University, Brooke Army
Medical Center; Fort Sam Houston, TX
•        B.A., Psychology/Substance Counseling, 1980, St. Mary’s University of San Antonio; San Antonio, TX
•        CERTIFICATE, for Management Development - Series I, 1991; Series II, 1992, St. Francis Medical Center; Trenton,
NJ
•        CERTIFICATE, for Leadership & Values Integration, 1988-1989, The Catholic Health Association of Wisconsin
•        CERTIFICATE, for Social Work/Psychology Procedures, 1974, U.S. Army Academy of Health Sciences/Baylor
University, Brooke Army Medical Center, Fort Sam Houston, TX
•        CERTIFICATE, for Alcoholism Counseling, 1973, The Johns Hopkins University School of Hygiene & Public Health;
Baltimore, MD
•        CERTIFICATE, for Basic Psychiatric Procedures, 1972, U.S. Army Medical Field Service School/Brooke Army Medical
Center, Fort Sam Houston, TX
•        CERTIFICATE, for Combat Medic Training, 1972, U.S. Army Medical Training Center/Brooke Army Medical Center,
Fort Sam Houston, TX

Other Studies

- Undergraduate Studies: University of Maryland - Far East Division 1972-1974; Cardinal Glennon College, St. Louis, MO 1975-1976
- Japanese Language Studies, U.S. Army Language School, Okinawa, Japan, 1972
- Transcendental Meditation, TM Training Center, Baltimore, MD 1973
- Methadone Maintenance program, Beth Israel Medical Center, New York, NY 1973
- Adolescent Drug Use in the ‘70s, SUNY - Stoney Brook, L.I., 1973
- Post Graduate Studies (Philosophy, German, Economics, Gestalt Psychology), Duquesne University, Pittsburgh, PA 1980-1981
- French Language Studies, Universite Laval, Quebec Cite, Quebec; Canada 1981
- Alcohol & Drug Education for Teachers Training Program, Chicago, IL 1983
- Central States Institute of Addiction, Chicago, IL 1985
- Individual Psychology, the Alfred Adler Institute of Chicago, Chicago, IL 1984-1985
- Spirituality & Pain Management, Fox Chase Cancer Center, Philadelphia, PA 1988
- Institute for Pastoral Care Directors & CPE Supervisors, U.S. Catholic Health Association, San Antonio, TX 1988
- IN SEARCH OF EXCELLENCE, Career Tracks/St. Francis Medical Center, Trenton, NJ, 1989
- Leadership Development Program “Nuts and Bolts” Workshop, Mercy Health System, Bryn Mawr, PA 1990
- Employee Assistance Institute; Center of Alcohol Studies; Rutgers University, Piscataway, NJ; March-May, 1990
a. Administration of Services for “troubled Employees”
b. Alcohol/Drugs and Mental Health Services for Employees
c. The Intervention Process with “Troubled Employees”
d. Case Management of “Troubled Employees” Within Organizations
e. Marketing Alcohol, Drug and Mental Health Services Within Organizations
f. Meeting the Organization’s Personal and Mental Health Training Needs
-The Professional Addiction Counselor Training Program/St. Francis Medical Center, Trenton, NJ; January -December 1992
a. Addiction and its Effects
b. Recovery
c. Family Counseling
d. Individual Counseling
e. Group Counseling
- Shock, Trauma & Stress Control, American Counseling Association & The Mental Health Counselors Association, Philadelphia, PA 1992
- Patient Treatment Decision, Institutional Ethics Committee for St. Francis Medical Center, Trenton, NJ 1993
- Professional Up Date XI International Conference on AIDS, University of Alabama School of Medicine, Philadelphia, PA 1996
- New HIV Care Guidelines, the Pennsylvania AIDS Education Training Center & Hahnennman School of Medicine, Philadelphia, PA 1997
-Professional UpDate XII International Conference on AIDS, University of Alabama School of Medicine 1998
-HIV Testing Procedures, National Development and Research Institutes, Inc; NYC, NY 2000
-HIV/AIDS Confidentiality Law, National Development and Research Institutes, Inc.; NYC, NY 2005
-SPSS, SPSS for Windows: Basic; SPSS for Windows: Intermediate; Statistical Analysis; NYC, NY 2000
-College on Problems of Drug Dependence 62nd annual scientific meeting, San Juan, PR, June 2000
-American Psychological Association annual meeting, Washington, DC 2000
-FEMA/CMHS Crisis Counseling Assistance and Training Program; NYC, NY 2002
a. Parameters of the FEMA/CMHS Model
b. Key Concepts of Disaster Mental Health
c. Phases of Disaster & Recovery; Factors Associated with Recovery
d. Disaster Mental Health Interventions
-2002 LI/NYC Emergency Management Conference; NYC, NY May 2002
-What's New, What's Next: AIDS Clinical Trials 2003; The Beth Israel Medical Center Adult AIDS Clinical Trials Unit; March 2003
-TriCAB Forum on Bioterrorism and HIV; NYU Medical Center, NY April 2003
-2003 LI/NYC Emergency Management Conference; NYC, NY May 2003
-6th Annual FEMA Emergency Management Institute 2003 Higher Education Conference, June 2003, Federal Emergency Management Agency (FEMA) National
Emergency Training Center (NETC), Emmitsburg, Md to represent MCNY
-NORAD/US Northern Command Research Symposium and the Homeland Security Education Consortium Meeting, December 2003, Peterson AFB & University of
Colorado-Colorado Springs
-Critical Infrastructure Orientation, December 2003, U.S. Army National Guard, W.Va.
-Emergency Response to Radiological Incidents, Greater New York Chapter Health Physics Society, Inc. Annual Spring Symposium, NYC, May 4, 2004
-Regional Partnership in Transportation: Learning from and Building upon Success, NYU Wagner Rudin Center for Transportation Policy & Management and Public
Technology Incorporated (PTI), NYC, May 11, 2004
-2004 LI/NYC Emergency Management Conference; NYC, NY June 2004
-Annual InfoSec Meeting at the United Nations, Best Information Security Practices and Solutions for Today’s Global Challenges, June 3, 2004
-7Th Annual FEMA Emergency Management Institute 2004 Higher Education Conference, June 2004, Federal Emergency Management Agency (FEMA) National
Emergency Training Center (NETC), Emmitsburg, Md to represent MCNY
-NORAD/US Northern Command Research Symposium and the Homeland Security Education Consortium Meeting, Uniformed Services University of Health
Science, Bethesda, Md. July 2004
-Trainings with the NY State Board Training Consortium: 2004 and 2005
a. Duties and Responsibilities of Nonprofit Boards
b. Recruiting, Developing, and Retaining a Motivated Board of Directors
c. Nonprofit Accounting Basics for Board Members
d. Board Members as Ethical Leaders and Decision Makers
f. The Board’s Role in Working with Staff Leadership
-NORAD/US Northern Command Research Symposium and the Homeland Security Education Consortium Meeting, Leadership Development Center at Peterson Air
Force Base, Colorado Springs, CO. October 2004
-2004 Homeland Defense Symposium, Colorado Springs, CO. October 12-14, 2004
-8th Annual FEMA Emergency Management Institute 2005 Higher Education Conference, June 2005, Federal Emergency Management Agency (FEMA) National
Emergency Training Center (NETC), Emmitsburg, Md to represent NYU
- ENHANCING TREATMENT ADHERENCE FOR CO-OCCURRING DISORDERS: LESSONS LEARNED FROM YEARS OF HIV AND MENTAL HEALTH CARE
NYC DEPARTMENT OF HEALTH AND MENTAL HYGIENE THROUGH THE FIVE BOROUGH AIDS MENTAL HEALTH ALLIANCE (FAMHA PROJECT), June 2005
- HIV/AIDS Confidentiality Law, The Training Institute of NDRI, Inc., November 2005
- The Board and It's Fundraising Expectations, Body Positive by ECQ Group, Inc. December 2005
- NYU Virtual College Faculty Development Program: Spring 2006 X75.2222-002 Faculty Development Online Training Course
- Looking Back to Go Forward: Creating Interdisciplinary Ties in Disaster Recovery, New York Disaster Interfaith Services (NYDIS) and Disaster Psychiatry Outreach
(DPO), March 16, 2006
- Disaster/Trauma Suicide Sensitivity Training, The Samaritans of New York, March 30, 2006
- NYDIS 3rd Annual Clergy Summit 2006 Disaster Preparedness for Clergy/Religious Leaders Empowering and Protecting our Communities
Operation Helping Hands: Hurricane Alexis Evacuation & Recovery Tabletop Exercises, June 1, 2006 NYU Kimmel Center
- Critical Issues Facing Aviation and the New York/New Jersey Region's Airports, NYU Wagner/Rudin Center for Transportation Policy & Management - New York
City Economic Development Corporation - The Port Authority of NY & NJ, June 1, 2006 NYU Kimmel Center
- 9th Annual FEMA Emergency Management & Homeland Security/Defense Higher Education Conference Federal Emergency Management Agency, U.S. Department of
Homeland Security With NORTHCOM Homeland Security/Defense Education Consortium, THEME – CATASTROPHE READINESS AND RESPONSE, June 5-9, 2006 Emmitsburg,
Maryland
- Early Psychological Intervention Following Mass Trauma: The Present and Future Directions, Sponsored by the Department of Psychiatry & Behavioral Sciences
and the School of Public Health at New York Medical College in partnership with the Department of Psychiatry, Center for Study of Traumatic Stress of Uniformed
Services University of the Health Sciences and The National Institute of Mental Health, June 13, 2006
- 10th Annual FEMA Emergency Management Higher Education Conference, June 6-8, 2007 Emmitsburg, Maryland
- NYDIS 4th Annual Clergy Summit 2006
- 11th Annual FEMA Emergency Management Higher Education Conference, June 2-5 2008 Emmitsburg, Maryland
- 12th Annual FEMA Emergency Management Higerh Education Conference, June 1-4, 2009 Emmitsburg, Maryland
- 13th Annual FEMA Emergency Management Higher Education Conference, June 7-11, 2010, Emmitsburg, Mayrland

PRACTICUM'S

• Modern Psychoanalytic Clinicals: 1994-1999, The Philadelphia School of Psychoanalysis. Individual Supervision - Ellen Faulkner, Ph.D. (Spring 1996-Fall
1997); Group Supervision - Henry Beck, PhD (Spring 1996) & Stan Bazilian, MD (Fall 1997); Training Analyst - Stan Bazilian, MD (Spring 1996- December
1997)
• High School Counseling: 1982-1983; The Catholic Theological Union of Chicago, at Hales Franciscan High School; Chicago, IL
• Substance Abuse Counseling: 1976-1978; St. Mary’s University of San Antonio
-Child Guidance Service, Chambers Psychiatric Pavilion, Brooke Army Medical Center, Fort Sam Houston, TX
-Campus Ministry, University of Texas at San Antonio
• Geriatric Counseling: 1975-1976, Cardinal Glennon College at the Cardinal Ritter Institute; St. Louis, MO
- St. Louis University Hospital Pastoral Care Department
- Incarnate Word Hospital Pastoral Care Department
- Bluemeyer & St. Ann Retirement Centers
- Regina Coeli Priest Retirement Center
- Perpetual Help Nursing Home
- Sisters of St. Joseph of Carondelet Retirement Center
- Ascension Parish Home Visitations
• Social Work/Psychology: 1974, U.S. Army Academy of Health Sciences, at Social Work Services, Beach Pavilion, Brooke Army Medical Center; Fort Sam
Houston, TX
• Alcoholism Counseling: April-December 1973, The Johns Hopkins University School of Hygiene & Public Health; Baltimore, MD
- The Johns Hopkins University Medical Center Emergency Room, Baltimore, MD
- Bons Secours Hospital Emergency Room, Baltimore, MD
- Camp Hardy Motivational Training Facility, U.S. Army Special Action Forces-Asia, Okinawa, Japan
• Neuro-Psychiatric: 1972, U.S. Army Medical Field Service School at the Chambers Psychiatric Pavilion, Brooke Army Medical Center, Fort Sam Houston, TX

Major Theoretical Influences:

…the truly educated man is not one who has filed away so much information as possible but
one who has assimilated and made his own, the information and insight granted to
him. – Adrian Van Kaam, Foundations for Personality Study, 1983)

Rev. Adrian Van Kaam, CSSp, PhD

Father Adrian van Kaam, C.S.Sp., Ph.D., was the originator of formation science and its underlying formation anthropology. These new disciplines serve
his systematic and systemic formation theology. Taken as a whole, all three fields comprise the art and discipline he named formative spirituality.
The author of numerous books on spiritual formation, an inspiration to many, a renowned speaker, a prolific poet, Father Adrian’s work enjoys
worldwide recognition. Currently he serves as senior researcher and chaplain-in-residence of the Epiphany Academy of Formative Spirituality, which he co-
founded with Doctor Susan Muto as part of their over-twenty-five year commitment to the Epiphany Association and its worldwide mission and ministry.
Father van Kaam was born April 19, 1920 in The Hague, Holland. He was in seminary when the Nazis invaded in 1940. He started a clandestine
discussion group to help laity see what saints and scholars of the past had said about faith in dark times, said Susan Muto, his longtime colleague in
Pittsburgh.

He professed his vows August 29, 1940 at the Seminary in Gemert, the Netherlands and was ordained to the priesthood there on July 21, 1946.
In the summer of 1944, believing that liberation was imminent, he went to a retreat in western Holland and was trapped behind Nazi lines after the
disastrous Allied Operation Market Garden. There he endured the "hunger winter" of 1944-45, when Hollanders survived on turnips, potatoes and toxic
tulip bulbs. The starvation diet permanently ruined his health, Dr. Muto said.

He hid in a barn, but rounded up food from farmers to take to Jews and others in hiding. That Christmas he wrote and produced a clandestine play,
"Christmas Night in Ravaged Holland" which recast the nativity story in wartime Europe.

He believed that "there are no coincidences, only providences," Dr. Muto said. "He believed it was providential, because of his future mission, that he
was catapulted out of the ivory tower of seminary into the Dutch hunger winter."

After six years of study in philosophy and theology in Holland he was Ordained in 1946, his health was too poor for the mission field. He was
appointed in 1947 as a teacher of philosophical anthropology at the Spiritan senior seminary in Gemert, The Netherlands. He taught seminary, and
gained a reputation for helping people apply their faith to daily life. With a Belgian mentor, Maria Schouenaars, he founded classes in faith for young
adults who had grown up during the war. They met not in churches, but factories. At the request of Msgr. Giovanni Battista Montini, a Vatican official who
later became Pope Paul VI, he was sent to do this nearly full time. He was active as a psychological counselor in the Dutch life schools for young adults
and later in the Dutch Governmental Psychological Observation Center for Juvenile Delinquents. The "life schools" were for young adults in offices, mills
and companies in Holland, which prepared girls between 17 and 25 for their vocational and marital life.

He inaugurated this unique approach in Holland in the 1940’s. From 1948-1949 he studied Psychiatry at the mental hospital Haize Padua, Boekel, The
Netherlands under Dr. A. Severijnen. In 1950 he studied pedagogy at the Hoogveld Institute of the University of Nijmegen. But these studies were
interrupted in 1951 when he was asked by the Spiritan Superior General to do a psychological analysis of the 1800 letters of Francis Libermann, known
as one of the three masters of modern spiritual life. (The other two being Charles de Foucauld and St. Teresa of the Child Jesus.) In 1952 he
continued his pedagogical studies, and was granted the M.O degree in Educational Psychology in 1954 after acceptance of his dissertation.

In 1954 after ministering in Holland for eight years, Father came to the United States and was appointed to the faculty in the Psychology Department of
Duquesne University. In 1954, he answered what he believed was a call to teach faith formation at Duquesne. Instead, he was assigned to replace a
deceased psychology professor, Dr Muto said. When he protested that he had no psychology degree, he was sent to get one. He went to Case Western
Reserve University in Cleveland where he received his doctorate in psychology in 1958. Shortly thereafter he became an American citizen. He traveled
widely, studying under giants such as Carl Rogers and Erik Erikson. His post-doctoral studies in personality theory under Abraham Maslow, Kurt
Goldstein and Andreas Angyall at Brandeis University in the summer of 1957. His post-doctoral training in psychotherapy in 1957 was under Carl
Rodgers at the University of Chicago and under Rudolf Dreikurs at the Alfred Adler Institute in Chicago. In 1958 he was invited by Brandeis University
to take over for the academic year the courses of Dr. Abraham Maslow, Chairman of the Department of Psychology during his sabbatical leave.

He was the Editor of the Review of Existential Psychology and Psychiatry, Humanitas and Envoy, Consulting Editor of the Journal of Individual
Psychology and the Journal of Humanistic Psychology. He was a visiting professor at Brandeis University and the University of Heidelberg, Germany,
and lectured widely at many mental hospitals and clinics throughout the country. In 1959 he became Assistant professor of Psychology at Duquesne
University.

From 1954 to 1963, he taught his original approach to psychology as a human science at Duquesne University. Then in 1963 he founded the Graduate
Institute of Formative Spirituality, received the President’s Award for excellence in research, and taught there as a professor in this field until its closing
in 1993. He is also the recipient of an honorary Doctor of Christian Letters degree from the Franciscan University of Steubenville, Ohio.
"He was able to critique the field of psychology from within," gleaning the insights into human nature but rejecting the field's anti-religious
assumptions, Dr. Muto said.

In 1963, he returned to his roots in spiritual direction after an accrediting agency balked at courses he was teaching on religion and personality. Forced
to move them out of the psychology department, Duquesne created what became the Institute of Formative Spirituality. He was soon inundated with
sisters and priests seeking to reshape their spirituality in the wake of Vatican II. Later, Protestant clergy seeking training that their own traditions did
not provide, would flock to the institute. He remained a professor in this field until its closing in 1993.

In 1963 Duquesne University, located in Pittsburgh, Pennsylvania, offered a new three year Master of Arts degree. The Institute of Man, through which
the degree was offered, developed out of Duquesne's psychology department. There is variety in the stories, but it appears that the famous priest-
psychologist Adrian van Kaam,Amadeo Georgi, Charles Maes and Bert van Croonenberg, who together gave the psychology department a
phenomenological air, established the Institute to study the relation between religion and psychology.

In 1978 the Middle States Association of Colleges and Schools suggested that the level and amount of academic work could support the accreditation of
the degree Doctor of Philosophy. The following year the name was changed to the Institute of Formative Spirituality (IFS). In addition to the Ph.D., two
Master of Arts degrees were offered as well as a sabbatical program. Georgi and van Croonenberg were no longer directly involved in the project which
was guided by van Kaam.

In 1995 Duquesne announced that the IFS would be closing its doors for "budgetary reasons". Thus, an exciting project ended, and a new field of study
may have collapsed without having been made known to many of those who would have had an interest. Van Kaam's writings are voluminous, but
largely unknown. He is author of at least thirty books and hundreds of articles. We may be able to divide van Kaam's work into an "early" and "late"
phase marked by the publication of the Formative Spirituality series. Early on it appears that van Kaam addressed his work to two main audiences:
Catholics and psychologists. His earliest works are oriented towards two main areas: a critique of contemporary psychological theories, and writings
specifically pertaining to Catholicism. Both of these areas at times overlapped. However, in the late 1970s and early 1980s van Kaam had written on
the basic tenets of a science of spirituality which seems to have been the preamble to the veritable explosion of writing that makes up the Formative
Spirituality series.

It is an understatement to say that the sheer amount of material, as well as the specialized language used in the Formative Spirituality series, are
daunting to those for whom it would be of interest. Van Kaam himself wrote in 1981, two years before the Formative Spirituality series began
publication:

The groundwork of this [Formative Spirituality] approach is laid in its steadily expanding body of knowledge as developed so far by faculty and
students. Its principles, assumptions, and methods are explained in approximately 30 books and over 150 articles published by faculty members.
Furthermore it is developed to date in 15 volumes of Humanitas, in 160 issues of Envoy, and in the more than 125 theses by Institute graduates. It is
also contained in the tape library of courses, lectures, and films given within and outside of the university and in theses and dissertations at other
universities in the United States, Canada, and Rome.

He was also the recipient of an honorary Doctor of Christian Letters degree from the Franciscan University of Steubenville and author and coauthor of
many books in the fields of spiritual formation, religious education, and psychology as a human science. In 1979 he co-founded with Doctor Susan
Muto the Epiphany Association which serves as a resource center dedicated to post-graduate study in the classical and contemporary field of formative
spirituality. Father retired to Libermann Hall, Bethel Park in 2004. From 2005 until his death, he lived serenely under the skilled care of the Little Sister
of the Poor on the North Side of Pittsburgh.

In 1980, he suffered a near fatal heart attack. Doctors at Mercy Hospital forbade him to do work of any kind. Still hospitalized, he begged Dr. Muto to
smuggle in a notebook and pen.

"I cannot rest if I cannot write," he told her. He produced "The Blessing of a Coronary."

He was always seeking ways to bring the spiritual riches of ages past to people who might never earn an advanced degree. To do so, in 1988 he co-
founded the Epiphany Association with Dr. Muto. When Duquesne closed the Institute of Formative Spirituality in 1993, the pair continued at what is now
Epiphany Academy in Beechview.

He died as the Little Sisters of the Poor sang Salve Regina, said Dr. Muto, who was present.

From 1979-1984 I studied under Van Kaam at the Institute for Formative Spirituality, and my MTS degree project at CTU was "The Formative
Influences on Adrian Van Kaam: As Integrated in the Science of Formative Spirituality."

This paper presented an overview of the formative influences on the basic theory of religious personality of
Adrian van Kaam. The concepts which form the building blocks of his theory are an extension and integration of
the works of Abraham Maslow, Carl Rogers, Kurt Goldstein, Alfred Adler and Frederick Herzberg in the
psychological realm, and Francis Libermann and Thomas Aquinas in the spiritual and philosophical realms. These
are the men under whom Van Kaam studied, or whose writings greatly influenced those charged with his
formation in the Spiritan Seminary in the Netherlands.

Alfred Adler, MD was an Austrian psychologist; founder of the school of individual psychology. Although one of Sigmund Freud's
earlier associates, he rejected the Freudian emphasis upon sex as the root of neurosis. Adler broke with Freud in 1911, maintaining that
feelings of helplessness during childhood can lead to an inferiority complex. Adler's theory focussed on social forces, and his therapy, while still
concerned with the analysis of early childhood, was also interested in overcoming the inferiority complex through positive social interaction. After
1932, he lectured and practiced in the United States. His books include The Practice and Theory of Individual Psychology (1927, repr. 1973) and
Understanding Human Nature (1927, repr. 1978). Alfred Adler stressed the need to understand individuals within their social context. In the
early 1900's Adler began addressing such crucial and contemporary issues as equality, parent education, the influence of birth order, life style,
and the holism of individuals.

During WWI, Adler spent three years in military-hospital service.He was particularly concerned about the collective madness of war. His
perceptions and opinions were included in an article he contributed to a publication Violence and Non-Violence: A Handbook of Active Pacifism in
which he wrote: “War is not the continuation of politics with other means, but the greatest social crime against the solidarity of humanity.”

Convinced that early intervention and school involvement were critical for psychologically healthy child development, in 1919, Adler opened a
child guidance clinic in Vienna and lectured at the Pedagogical Institute. Most probably, he was the first psychiatrist to apply mental health
concepts to the school environment. By 1927, there were 22 clinics in Vienna, all staffed by his pupils. Working with parents, children, teachers,
doctors and social workers, he discussed and demonstrated his innovative, practical and well known family therapy process. Adler’s ground-
breaking work in child guidance drew professionals from all over Europe and abroad to study first hand how clinicians and teachers were helping
children with emotional problems.

* Alfred Adler was born February 7, 1870 in a suburb of Vienna, second of seven children.

* His decision to become a physician was influenced by illnesses he had suffered as a child, and by the death of a younger brother.

* In 1895, Adler graduated with a degree in medicine from the University of Vienna Medical School.

* He married Raissa Timofejevna Epstein, a Russian student in 1897. They had four children: Valentina, Alexandra, Kurt and Cornelia.

* Adler was actively committed to social reform and wrote many articles on the subject. Among his writings, his first professional publication
was a medical monograph on the working conditions and health of tailors. He was very concerned with the need to bring medical care to the
very large working-class, and was also openly committed to promoting women’s rights, education and the social responsibility of physicians.

* In 1902, Sigmund Freud invited Adler to join a small discussion group of Viennese physicians, which became the Vienna Psychoanalytic
Society. Although Adler was active in the Society including holding positions as president and co-editor of its journal, he did not consider
himself a disciple of Freud.

* Adler’s humanistic theory of motivation differed distinctly from Freud’s biological view and in 1911 Adler – and a dozen or more supporters
of his theory, resigned from the Society.

* Adler then formed the Society for Free Analytic Study, which in 1914, he renamed the Society for Individual Psychology, the title clearly
demonstrating there was no affiliation with Freud or relationship to his theory.

* Adler first called his theory “Comparative Individual Psychology” since he wished to do justice to the individuality of human beings. He
renamed the theory Individual Psychology, as it is known to this day.

* In 1912, Adler explained his theory of Individual Psychology and his innovative concepts in his monumental work, The Neurotic Constitution.
This seminal book is about abnormal process in personality. It is a descriptive, phenomenological, precise perspective of how and why
psychopathology develops and is maintained. This work of Adler contains the foundation for holistic and social psychology.

* During WWI, Adler spent three years in military-hospital service.

He was particularly concerned about the collective madness of war. His perceptions and opinions were included in an article he contrib- uted to
a publication Violence and Non-Violence: A Handbook of Active Pacifism in which he wrote: “War is not the continuation of politics with other
means, but the greatest social crime against the solidarity of humanity.”

* After the war Adler’s concept of Gemeinschaftsgefuhl, translated as social interest or social feeling, as well as his concept of common sense,
became central aspects of his theory of Individual Psychology.

* Convinced that early intervention and school involvement were critical for psychologically healthy child development, in 1919, Adler opened
a child guidance clinic in Vienna and lectured at the Pedagogical Institute. Most probably, he was the first psychiatrist to apply mental health
concepts to the school environment.

By 1927, there were 22 clinics in Vienna, all staffed by his pupils. Working with parents, children, teachers, doctors and social workers, he
discussed and demonstrated his innovative, practical and well known family therapy process. Adler’s ground-breaking work in child guidance
drew professionals from all over Europe and abroad to study firsthand how clinicians and teachers were helping children with emotional
problems.

* By now, Alfred Adler was a well known public figure, having established his theory of Individual Psychology, creating child guidance
principles and practices, developing guidance centers on the Continent and in the United Kingdom. He was an international speaker and a best
selling author whose lectures and books attracted mass audiences.

* By the middle of the nineteen-twenties, the International Journal of Individual Psychology had been founded and was published consistently
until 1937. It resumed publication after WWII. Between 1914 and 1933, Adler published more than a dozen books, including:

The Practice and Theory of Individual Psychology

Problems of Neurosis: A Book of Case Histories

The Science of Living

The Problem Child: The Life Style of the Difficult Child

What Life Should Mean to You

Religion and Individual Psychology

Social Interest: A Challenge to Mankind

Cooperation Between the Sexes.

* At 56, in 1926 Adler came to the United States and traveled within the country lecturing and teaching at leading universities. Adler and his
theories were very well received. Adler’s Understanding Human Nature a psychological self-awareness book written for the general public was
a huge success and rapidly sold over 100,000 copies.

* With the rise of Nazism in Austria, Adler settled in America permanently in the early nineteen-thirties.

* On May 28, 1937 while on an extensive European lecturing trip, Alfred Adler suddenly died of a heart attack in Aberdeen, Scotland. He was
67.

Alfred Adler is described by those such as Rowena and Heinz Ansbacher who worked with him and edited many of his writings, as a physically
stocky man with swift movements, a soft voice, friendly manner and piercing eyes. He was a very open, social and hospitable person who
loved the arts, particularly music and enjoyed singing. In his therapeutic relationships he was gently disarming, accepting and encouraging.

Professor Robert L. Moore, PhD is a Psychoanalyst and Consultant in private
practice in Chicago and Distinguished Service Professor of Psychology, Psychoanalysis, and
Spirituality at the Chicago Theological Seminary; Training Analyst at the C.G. Jung Institute of
Chicago; and Director of Research for the Institute for the Science of Psychoanalysis. Author and editor
of numerous books in psychology and spirituality, he lectures internationally on his formulation of a
Neo-Jungian paradigm for psychotherapy and psychoanalysis. His most recent book is Facing the
Dragon: Confronting Personal and Spiritual Grandiosity. He is currently working on Structural
Psychoanalysis and Integrative Psychotherapy: A Neo-Jungian Paradigm.

His education was extensive: 1964: B.A., Hendrix College (Religion/Behavioral Science); 1967: M.Th.,
Southern Methodist University (Psychology and Theology); 1968: M.Th., Duke University (Counseling
Psychology and Religion); 1970: M.A., University of Chicago (Psychology and Religion); 1975: Ph.D.,
University of Chicago (Psychology and Religion); 1983: Diplomate, Adler Institute (Adlerian
Psychoanalysis); 1987: Diplomate, C.G. Jung Institute (Jungian Psychoanalysis). Dr. Moore was deeply
impressed with three University of Chicago professors: Mircea Eliade, Victor Turner, and Paul Tillich.

He is widely recognized as the foremost theoretician of the contemporary international men’s
movement. Dr. Moore's five volume series on masculine psychology and spirituality (co-authored with
mythologist Douglas Gillette) is the most influential theory of masculinity in today’s international
discussion. The structural psychoanalysis outlined in these books has put him at the forefront of theory
in masculine psychology, masculine spirituality, and masculine initiation. These volumes, including:

King, Warrior, Magician, Lover: Rediscovering the Archetypes of the Mature Masculine;

The King Within: Accessing the King in the Male Psyche;

The Warrior Within: Accessing the Knight in the Male Psyche;

The Magician Within: Accessing the Shaman in the Male Psyche;

and, The Lover Within: Accessing the Lover in the Male Psyche

The 21st century has seen the publication of three new books by Moore that carry forward certain
dimensions of his thought.

(i) The Archetype of Initiation (2001) contains selected lectures and essays by Moore on sacred
space, ritual process, and personal transformation. By the term "archetype" here Moore means the
structure of personal initiation. By the term "initiation" here he means the processes whereby one
leaves behind certain aspects of one's earlier life and moves toward a new constellation of one's life.

(ii) The Magician and the Analyst (2002) is a short treatise on the archetype of the Magus in occult
spirituality and Jungian analysis. One usually moves from one constellation of one's life to a new
constellation with the assistance of someone else, or of several others. The person(s) who plays this
pivotal enabling role for someone else is drawing on energies at the archetypal level of the human
psyche that Moore refers to as Magician energies or Magus energies.

(iii) Facing the Dragon: Confronting Personal and Spiritual Grandiosity (2003) is a collection of essays
about various aspects of grandiosity. The point is to distinguish between grandiosity and true human
greatness.

Dr. Moore served as my doctoral project advisor at Chicago Theological Seminary, "Health Panels:
Evaluation, Community, and the Chemically Dependent Religious."

Thomas Merton, Daniel Berrigan, Philip Berrigan, Jim Forest

Thomas Merton (Father Louis, OCSO) is acclaimed as one of the most
influential American spiritual writers of the twentieth century. His autobiography, The Seven
Storey Mountain, has sold over one million copies and has been translated into twenty-eight
languages. Merton wrote over sixty other books and hundreds of poems and articles on
topics ranging from monastic spirituality to civil rights, nonviolence, and the nuclear arms race.

The young Merton attended schools in France, England, and the United States. At Columbia
University in New York City, he came under the influence of some remarkable teachers of
literature, including Mark Van Doren, Daniel C. Walsh, and Joseph Wood Krutch. Merton
entered the Catholic Church in 1938 in the wake of a rather dramatic conversion experience.
Shortly afterward, he completed his masters’ thesis, “On Nature and Art in William Blake.”
Following some teaching at Columbia University Extension and at St. Bonaventure’s College,
Olean, New York, Merton entered the monastic community of the Abbey of Gethsemani at
Trappist, Kentucky, on 10 December 1941.

The twenty-seven years he spent in Gethsemani prior to his untimely death in 1968 brought
about profound changes in his self-understanding. This ongoing conversion impelled him into
the political arena, where he became, according to Daniel Berrigan, the conscience of the
peace movement of the 1960's. Referring to race and peace as the two most urgent issues of
our time, Merton was a strong supporter of the nonviolent civil rights movement, which he
called "certainly the great example of Christian faith in action in the social history of the
United States." For his social activism Merton endured severe criticism, from Catholics and
non-Catholics alike, who assailed his political writings as unbecoming of a monk.

Merton died by accidental electrocution in Bangkok, Thailand, while attending a meeting of
religious leaders on 10 December 1968, just 27 years to the day after his entrance into the
Abbey of Gethsemani.

In 1979 while studying at the Duquesne University Institute for Formative Spirituality I
became involved with the Thomas Merton Center – Pittsburgh’s center for peace and social
justice since 1972.

Thomas Merton at Gethsemane with a young Dan
Berrigan, SJ (center) and his brother Phil (right). In 1964,
Dan along with his brother Philip, A.J. Muste, Jim Forest
and other peacemakers, attended a retreat hosted by
Thomas Merton at the Abbey of Gethsemani. Merton
spoke about Franz Jagerstatter and the need for
Christians to oppose war.

Ven. Francis Mary Paul Libermann, CSSp Founder of the Congregation of the Immaculate Heart of Mary, which
was afterwards merged in the Congregation of the Holy Ghost. The son of a Jewish rabbi, he was born at Severne in Alsace, 12
April, 1804; he died at Paris, 2 February, 1852. He received the name of Jacob at his circumcision, and was the third youngest of
seven children. He lost his mother when he was nine years old. His father Lazarus sent him to Metz to perfect his studies in the
Talmud, and in Hebrew and Chaldaic. Jacob obtained from his father permission to go to Paris; and there he came under the
influence of M. Drach, a convert from Judaism, who had him received into the College Stanislas, where he was instructed in the
truths of Faith, which he embraced with eagerness. He was baptized on Christmas Eve, 1826, in the twenty-third year of his age.
At baptism he took the three-fold name of Francis Mary Paul. He then entered the seminary of Saint-Sulpice in Paris. When he
suffered his first epileptic seizure a year later, it was the beginning of twelve years of obscurity. With two Creole seminarians, M.
Le Vavasseur, from Bourbon, and M. Tisserand, from Santo Domingo, both of whom were filled with zeal for the evangelization of
the poor ex-slaves of those islands laid the foundation of the Congregation of the Immaculate Heart of Mary, for that purpose. In
1848 it was engrafted on the Congregation of the Holy Ghost, which had a similar object, but which had become almost extinct
during the French Revolution.

Libermann regarded discouragement as "the universal evil" in the Christian life. This was not a theory that he plucked from the
sky, but a truth that he learned the hard way. From personal experience he knew the havoc that discouragement could wreak.
The momentum of his personal life had been cruelly halted by the onset of epilepsy. He experienced contradictions and failure
on the way to establishing his missionary society. In Rome in 1840, his partner in the enterprise became discouraged and
abandoned the project. His approach of “practical union with God” helped him, and others, find the divine in the everyday and to
face life with confidence and faith.

His spirituality of responsiveness to the Spirit served Libermann well during the difficult period of organizing his Congregation of
the Immaculate Heart of Mary and of gaining official permission from Rome to begin this apostolate to people of African descent.
Libermann's followers viewed his being cured of epilepsy at this time and subsequent ordination as approbation from heaven on
the mission of his "little band", whose charismatic leader and visionary apostle he had become.

Libermann recruited and educated missionaries, both lay and clerical. He negotiated with Rome and with the French government
over the placement and support of his personnel.

Francis Libermann was a pioneer of strategies now recognized as a blueprint for modern missionary activity. He urged the
Spiritans to "become one with the people" so that each group received and understood the Gospel in the context of their own
traditions. Fr. Libermann's zeal was so inspiring that when seminarians in France heard of the deaths of some of the first
missionaries to West Africa, they lined up at his door to volunteer as replacements.

He exhausted himself in the process of leading his great enterprise, and died on February 2nd, 1852 before his 50th birthday.
Surprisingly, Fr. Libermann himself never went overseas. Yet he inspired and empowered literally thousands of missionaries
around the globe.

In 1986 in the Chapel of Duquesne University for the Libermann Day Celebration by the Congregation of the Holy Ghost-USA
East, I gave the keynote talk, "Libermann: The Soul, The Spirit & The Spiritual Director." I was the first seminarian in
temporary vows to be asked to give the address.

Rev. Claude Francois Poullart des Places, CSSp
1679-1709
Original founder of the Congregation of the Holy Ghost

In 1679, Claude Francois Poullart des Places was born into wealth and status as the son of a French
aristocrat. He lived during the reign of Louis XIV and enjoyed the lavish lifestyle of a nobleman. His early education was with
the Jesuits, which laid the foundation for his later entry into the seminary.

While he was studying law at the Sorbonne in Paris, Claude was awakened to the extreme disparity of society's needs. Living
with the Jesuits, he became aware of the desperate living conditions of homeless boys and chimney sweeps. This opened his
eyes -- and heart. Claude was moved to help and used his allowance to provide food and shelter. He soon saw that the boys
lacked education and spiritual nourishment as well. Claude took it upon himself to teach skills and guide the children in their
faith.

Claude's involvement with the street children deepened his faith and presented him with a struggle. Should he give up
everything -- a law career, wealth, and a seat in Parliament -- to help the poor? After much discernment and spiritual
direction, Claude decided to enter seminary. He left his parents and their desires for their son's distinguished career and
went to study theology with the Jesuits. Claude saw that many of his fellow seminarians were also struggling to meet their
basic needs and again he sought a way to help.

Then, on Pentecost Sunday 1703, Claude assembled a small band of impoverished fellow seminarians to form a community
dedicated to the Holy Spirit, under the special patronage of Mary. The Congregation of the Holy Ghost was born. Their aim
was to support students with little means on their way to the priesthood. The intention was that these priests would in turn
serve the poor people of rural France and people in missions overseas. Claude was still a seminarian when he formed the
group. He was ordained four years later at the age of 28.

After ordination, Fr. Claude continued to administer to his rapidly growing community. It was a short-lived assignment; two
years later Fr. Claude died at the age of 30. He was buried in a pauper's grave. Fr. Claude's legacy lives on in the
Congregation through its service to those in need. The Holy Ghost Fathers, or the Spiritans, became recognized by the
Church for going places that no one else wanted to go and for living simply in deep faith.

In 1983 at the North American Spiritan Educators Conference in Ottawa/Hull, Canada I gave the talk, "The Educational
Theory of Claude Francois Poullet-Des Places." I was the first seminarian in temporary vows to be asked to give the address.

Education & Training Background

www.MickMaurer.com

Red Cross Disaster Training Courses
• Amateur Radio Licensing Workshop Information
• Basic Food Safety (Sep. 2, 2008)
• Bulk Distribution Operations
• Call Agent – New York National Disaster Call Center (May 7, 2009))
• Client Assistance Cards Caseworkers
• Client Assistance Cards Financial and Statistical Information Management Workers
• Client Casework (June 17, 2009))
• Collaborating to Ensure Effective Service Delivery
• CPR/AED Professional Rescuer (Mar. 8, 2008)
• Disaster Assessment Basics (Mar. 30, 2009)
• Disaster Frontline Supervisor
• Disaster Frontline Supervisor Simulation
• Disaster Mental Health: Overview (Dec. 15, 2007)
• Disaster Public Affairs an Overview (Jul. 14, 2008)
• Disaster Services Instructor Training (Oct. 19-20, 2007)
• Emergency Operations Center - Incident Command Liaison (Nov. 3, 2007)
• ERV: Ready, Set, Roll (Aug. 20, 2008)
• Exercise Controller (Jun. 18, 2008)
• Exercise Evaluator (Jun. 19, 2008)
• Financial & Statistical Information Management
• Fulfilling Our Mission (Oct. 19, 2007)
• Fundamentals of Chapter Disaster Operations Management (Oct. 21-22, 2007)
• Fundamentals of Disaster Assessment Part 1 (Aug. 18, 2008)
• Fundamentals of Disaster Assessment Part 2 (Aug. 20, 2008)
• Fundamentals of Instruction and Facilitation (May 18, 2008)
• Fundamentals of Staff Services (June 30, 2008)
• In-Kind Donations
• Introduction to Disaster Services (Nov. 27, 2007)
• Local Field Operations (March 9, 2009)
• Local Field Operations Simulation (March 16, 2009)
• Logistics: Overview (Nov. 6, 2007)
• Logistics Simulation (Jan. 31, 2008)
• Logistics During a WMD/T Incident (Jul. 14, 2008)
• Logistics During a WMD/T Incident Refresher
• Mass Care Overview (Jan. 12, 2008)
• Mass Care II (June 28-29, 2008)
• Mass Casualty Disaster (Sep. 27, 2007)
• NYC Food Protection Course (Aug. 11, 2008)
• Prepare New York Leader Training (Oct. 5, 2007)
• Preparing for and Managing a Spontaneous Volunteer Workforce (Nov. 27, 2007)
• Psychological First Aid (Nov. 6, 2007)
• Fundamentals of Disaster Public Affairs: The Local Response (Dec. 20, 2008)
• Fundamentals of Disaster Public Affairs: The National Response (Dec. 21, 2008)
• Public Speaking Workshop (Sep. 28, 2008)
• Service Delivery Site Manager
• Serving People with Disabilities Following a Disaster Part 1 (Nov. 27, 2007)
• Serving People with Disabilities Following a Disaster Part 2 (Aug. 18, 2008)
• Shelter Operations (Nov. 1, 2007)
• Shelter Simulation (Nov. 15, 2007)
• SIEBEL
• Standard First Aid (Mar. 24, 2008)
• Supervision in Disaster
• Supervision on Disaster Assignment (May 29, 2008)
• Weapons of Mass Destruction: Overview (July 21, 2009)
• Workforce Planning and Acquisition (Jul. 14, 2008)
• Working with Total Diversity (May 10, 2008)

ARC/GNY Shelter Leadership Workshops
• Shelter Registration (Nov. 18, 2008)
• PIOCS Providing Information and Other Client Services (Dec. 2, 2008)
• Feeding (May 28, 2009)
• Dormitory Management (May 13, 2009)
• Shelter Manager

Red Cross International Services Courses
• Introduction to International Humanitarian Law (Nov. 24, 2007)
• International Red Cross and Red Crescent Movement (Oct. 22, 2007)
• Fundamental Principles of the Red Cross (Oct. 15, 2007)
• From Principles to Actions (June 15, 2009)
• The Movement in Action

Center for Domestic Preparedness (CDP)/FEMA/NYC OEM Courses
• ICS-100: Introduction to ICS (Oct. 23, 2007)
• ICS-200: Basic ICS (Dec. 16, 2007)
• ICS-300: Intermediate ICS for Expanding Incidents (Jan. 14-15, 2008)
• ICS-400: Advanced ICS Command & General Staff - Complex Incidents (Jan. 16-17, 2008)
• IS-700: National Incident Management System, An Introduction (Oct. 23, 2007)
• IS-800.B: National Response Freamework, An Introduction (Jul. 9, 2008)
• HSEEP: Homeland Security Exercise Evaluation Program (Jan. 29-30-31, 2008)
• Community Outreach Approach to Homeland Security (Jan. 22-23, 2008)
• EOC/E-Team Training (Jan. 3, 2008)
• Emergency Support Function-6 (ESF-6): Mass Care, Emergency Assistance, Housing, Human Services
• NYC Coastal Storm Plan Hurricane Sheltering Staff Orientation (July 9, 2008)
• NYC Coastal Storm Plan Hurricane Sheltering Operators Course (July 25, 2008)
• NYC Unified Operations Resource Center Course (July 16, 2008)
• MGT-360 Incident Command: Capabilities, Planning and Response Actions (WMD/All Hazards) (April 14-15-16, 2008)
• MGT-313 Incident Command for WMD (May 18-19-20, 2008)
• WMD-006a WMD Incident Management/Unified Command Concept (Jul. 9, 2008)
• NIMS Workshop (Jun. 4, 2007)
• GIS for Emergency Management (Jun. 2, 2008)
• Fundamentals of ArcGIS for Emergency Management (Jun. 2, 2008)
• NYSEMO Emergency Planning (march 24-26, 2010)
• NYSEMO Advanced Planning Workshop (April 6-7, 2010)
• PER-229 Introduction to Computer-Aided Management of Emergency Operations (CAMEO) Suite; The National Center for
Biomedical Research and Training at Louisiana State University (March 9-10, 2010) Griffis Institute, NY
• AWR-118-1 Awareness and Response to Biological Events (Train the Trainer) (June 3, 2010)
• Community Cyber Security Exercise Planning - Pilot (June 22-23, 2010)
• CIMS Orientation (April 2, 2010) NYC OEM
• Pandemic Influenza Planning and Preparedness (June 28-29-30, 2010)

FEMA Professional Development Series Certificate of Achievement (Jul. 9, 2008)
The seven courses include:
• IS-230 Principles of Emergency Management (Jul. 9, 2008)
• IS-235 Emergency Planning (Nov. 10, 2008)
• IS-242 Effective Communication (Nov. 10, 2003)
• IS-241 Decision Making and Problem Solving (Nov. 10, 2003)
• IS-240 Leadership and Influence (Nov. 10, 2008)
• IS-244 Developing and Managing Volunteers (Nov. 10, 2003)
• IS-139 Exercise Design (Nov. 10, 2003)

FEMA Non-Resident Master Exercise Practitioner Program
• IS-100 Introduction to the Incident Command System (Oct. 23, 2007)
• IS-120a An Introduction to Exercise
• IS-130 Exercise Evaluation and Improvement Planning
• IS-139 Exercise Design (Nov. 10, 2003)
• IS-200 Incident Command System for Single Resource and Initial Action Incidents (Dec. 16, 2007)
• IS-230 Principles of Emergency Management (Jul. 9, 2008)
• G130 Exercise Evaluation Course
• G135 Exercise Control/Simulation Course
• G137 Exercise Program Manager/Management Course
• HSEEP Homeland Security Exercise Evaluation Program (Jan. 29-30-31, 2008)
• G138 Exercise Practicum for the Master Exercise Practitioner
• E136 Operations-Based Exercise Development Course

National Wildfire Control Group NIMS I-700a, I-100a, and I-200a Train the Trainer Program
• Certificate of Completion for NWCG NIMS I-700a, I-100a, and I-200a (Sep. 9, 2009)
• NWCG NIMS I-700a National Incident Management System: An Introduction - Trainer Certification (Sep. 9, 2009)
• NWCG I-100a Introduction to Incident Command System (ICS) - Trainer Certification (Sep. 9, 2009)
• NWCG I-200a ICS for Single Resources and Initial Action Incidents - Trainer Certification (Sep. 9, 2009)

FEMA Emergency Management Institute - Emmitsburg, Maryland

NY State Office of Homeland Security Preparedness Training Center -
Oriskany, New York

Hyman Spotznitz, MD - (September 29, 1908 - April 18, 2008) was an American psychoanalyst and psychiatrist who
pioneered an approach to working psychoanalytically with schizophrenics in the 1950s called modern psychoanalysis. He also was
one of the pioneers of group therapy.

Born in Boston to immigrant parents, Spotnitz attended Harvard College and received a degree in medicine from Friedrich
Wilhelms University in Berlin in 1934. He continued his medical studies at the College of Physicians and Surgeons, Columbia
University, earning a Medical Science degree in neurology in 1939. His initial work on schizophrenia was conducted while a
consulting psychiatrist for the Jewish Board of Guardians in New York City.

At the time, most psychoanalysts did not think that schizophrenia was treatable through therapy and group approaches were not
popular. His approach was considered controversial, and he left the New York Psychoanalytic Institute to continue to develop his
work.

On April 18, 2008 he died of natural causes.

Theory of technique
Spotnitz's treatment approach emphasizes the development of the narcissistic transference in which the patient relates to the
therapist as if he were part of his own mind, rather than a separate person. He theorizes that most neuroses and severe mental
illnesses originate in the preoedipal period, before the development of language. The transference that develops with these
patients then is largely enacted nonverbally through behavior, symptoms, symbolic communications and, importantly, the
transmission of feeling states, otherwise known as induced feelings. Spotnitz feels that the "narcissistic defense" is central to
most mental disturbances and is characterized by self-hate rather than self-love. Aggression is directed towards the self in order
to protect the object. Treatment then emphasizes helping patients to better metabolize their aggressive drives, by gradually being
able to express their aggression in treatment. Spotnitz emphasized initially joining with the patient's resistance, rather than
challenging, and using the countertransference feelings of the therapist to help understand the patient. His central focus on the
objective, and hence clinically useful nature of the therapist's countertransference was later taken up by self psychology and
intersubjective approaches to psychoanalysis. Also foreshadowing later developments in other schools (as did schools in the U.K.
that preceded him,) Spotnitz's approach to the analyst's interventions are primarily intended to provide an emotional-maturational
communication to the patient, rather than to promote intellectual insight. With this technique he was able to cure many patients
previously deemed incurable by the psychoanalytic world.

Group Therapy

Spotnitz began developing modern psychoanalysis and psychoanalytic group therapy during the time he served as consulting
psychiatrist at the Jewish Board of Guardians in the mid-1940’s and 50’s. His closest students and collaborators at the time were
Yonata Feldman and Leo Nagelberg. The work centered developing a new psychotherapeutic method for the treatment of
narcissistic disorders, starting with schizophrenia and borderline conditions. The caseworkers who were employed by the JBG found
that Spotnitz’s supervision helped them to achieve excellent results in treating severely emotionally disturbed children and their
families. They were the first to embrace the school that came to be known as Modern Psychoanalysis: Evelyn Abrams, Leslie
Rosenthal, Sidney and Shirley Love, and others. These early followers became the first teachers and supervisors. Not long
thereafter they were followed by Avivah Sayres, Selwyn Brody, Phyllis W. Meadow, Evelyn Liegner, Leonard Liegner, Fanny Milstein,
Lou Ormont, Benjamin Margolis, Ethel Clevans, Marie Coleman Nelson, Arnold Bernstein, Murray Sherman, Stanley Hayden, Gerald
M. Fishbein, Harold Stern, Jacob Kesten, Jacob Kirman, William Kirman, Robert Marshall, Harold Davis and many others too
numerous to mention.

Spotnitz was also one of the first psychoanalysts to advocate the use of groups. His approach to group treatment, also originally
developed with schizophrenic clients, emphasized the therapist's use of his or her feelings induced by the group, and joining and
reflecting rather than directly challenging group resistances. Spotnitz's work in psychoanalytic group therapy and in modern
psychoanalysis in general has been continued and furthered by Stanley Hayden, Charles and Deborah Bershatsky, Leo Nagelberg,
Lou Ormont, Leslie Rosenthal, Phyllis Meadow, Michael Brook and Bob Unger, among many others. Spotnitz focused on analysis
of group resistances rather than individual resistances. He is the honorary president of more than 10 psychoanalytic institutes
throughout the United States, including the Academy of Clinical and Applied Psychoanalysis, Boston Graduate School of
Psychoanalysis, California Graduate Institute, Center for Modern Psychoanalytic Studies, New Jersey Center for Modern
Psychoanalysis, and The Mid-Manhattan Institute for Psychoanalysis.

The Couch and The Circle: A Story of Group Psychotherapy, Alfred A. Knopf, Inc., 1961, ISBN 978-0-9703923-6-7
Modern Psychoanalysis of the Schizophrenic Patient: Theory of The Technique, Grune & Stratton 1969,YBK Publishers
2004, ISBN 0-9703923-6-2
Treatment of the Narcissistic Neuroses, with Phyllis W. Meadow, Jason Aronson, 1976, 1995, ISBN 978-1-56821-416-0
Psychotherapy of Preoedipal Conditions: Schizophrenia and Severe Character Disorders, Jason Aronson, 1976, 1995, ISBN
978-1-56821-633-1
Just Say Everything: A Festschirft in Honor of Hyman Spotnitz, by Sara Sheftel, Assn for Modern Psychoanalysis, 1991,
ISBN 978-0-9624534-0-3

Philadelphia School of Psychoanalysis

The Philadelphia School of Psychoanalysis was formed in 1971 with the encouragement of Dr. Hyman Spotnitz and other
experienced senior analysts. It was founded as a sister organization of the Manhattan Center for Advanced Psychoanalytic
Studies. PSP’s first class consisted of 15 students with a faculty of 3. As of 1981, the student body exceeded 100 and the faculty
numbered over 25. Classes were initially held at the Combs College of Music in Germantown. In 1975, PSP became a charter
member of the National Association for Accreditation in Psychoanalysis (NAAP). Since then, PSP has followed NAAP and ABAP
(American Board for Accreditation in Psychoanalysis) requirements for admission, training, and graduation. From 1975 to 1997,
classes were held at Drexel University in West Philadelphia.

In 1997, the Philadelphia School of Psychoanalysis moved to its present location, a beautiful and historic building in Center City
Philadelphia, 313 South Sixteenth Street. The building is also home to our clinical training facility, the Philadelphia Consultation
Center.

The School and its Clinic do not discriminate against persons on the basis of age, sex, race, religion, sexual preference or ethnic
origin with respect to any of its educational and administrative policies and practices.

PHILOSOPHY OF PSP

PSP’s philosophy of training begins with Freud’s definition of psychoanalysis as “any line of investigation which takes transference
and resistance as a starting point of its work.” The curriculum therefore encompasses the broad spectrum of psychoanalytic
tradition including classical analysis, ego and self psychology, object relations, contributions of Ferenczi, Klein, Reich, Sullivan and
many others who have expanded upon or modified Freud’s original discoveries.

The School focuses on the theory of treatment, in particular on the contributions of the Modern Analytic School of thought
developed by Dr. Hyman Spotnitz and others. The treatment approach is comprehensive and pragmatic, sanctioning interventions
that expand the range of people and groups who can be helped successfully by psychotherapeutic means. Three contributions of
Dr. Hyman Spotnitz are of particular interest at PSP:

* The detailed analysis and descriptions of narcissistic transference, countertransference and resistances found in all patients and
therapists.
* Use of a wide range of interventions which are maturational with people who do not benefit from, or who are damaged by
interpretive interventions.
* Guidelines for determining effectively when a patient or group of patients are emotionally ready for a particular kind of
intervention.

These principles are also applied to the education and training offered at PSP. While some courses emphasize cognitive learning,
others are also experiences in modern group analysis, and as such provide the student with an opportunity to learn the practice of
psychotherapy in a more effective way than they would at most universities or other institutions.

Paul Tillich

Robert L Moore

Victor W Turner

Carl G Jung and Mircea Eliade

Daniel Berrigan, SJ and Thomas Merton

Anton Theophilus Boisen, M.Div. (29 Oct. 1876-1 Oct. 1965) was widely regarded as a
pioneering figure in the hospital chaplaincy and clinical pastoral education movements. Born in Bloomington,
Indiana, Boisen was the son of Hermann Balthsar Boisen and Elisabeth Louisa (Louise) Wylie. Both his father and
his maternal grandfather, Theophilus Adam Wylie from whom his middle name stemmed, were professors at
Indiana University. When his father died in 1884, his family moved into Theophilus Wylie’s home .

Boisen graduated from Indiana University in 1897, and taught French and German, first in high school then later
as a tutor at the University. During this period he suffered his first of five major psychotic episodes in his life.
Recovering from that, Boisen went on to study forestry and graduate from the Yale University School of Forestry in
1905. He went on to work for the U.S. Forest Service for several years before suffering a second psychotic episode.

He entered the Union Theological Seminary in the City of New York, and graduated in 1911. Boisen moved from
the Presbyterian to the Congregational Church, and worked for the next ten years in rural church survey work, in
pastorates in both Kansas and Maine. For two years during World War I, Boisen worked with the YMCA in Europe.
In 1917, Boisen returned from Europe and experienced another breakdown, but recovered to accept an offer to
join the Interchurch World Movement. As a part of this work he moved to North Dakota to conduct a rural survey.
When the Interchurch World Movement collapsed in 1920, Boisen again fell victim to psychosis, and his family
had him hospitalized at Westboro State Hospital, where it took him fifteen months to recover. While at Westboro,
Boisen felt a calling to "break down the dividing wall between religion and medicine." He believed that certain
types of schizophrenia could be understood as attempts to solve problems of the soul.

After his release, Boisen began studies in the psychology of religion at Andover Theological Seminary where he
remained from 1922 to 1924 working especially with the physician and ethicist Richard Cabot. In 1924 William
Bryan of the Worcester State Hospital invited Boisen to become a hospital chaplain, and the following year he
inaugurated at the hospital a program in the clinical training of theological students. One of the students, Helen
Flanders Dunbar, a pioneer in the field of psychosomatic medicine, came as a research assistant. Dr. Flanders
Dunbar later became the Medical Director of the Council for Clinical Pastoral Training of Theological Students in
New York City.

Also during this period, Boisen began a five-year stint lecturing each fall quarter to students in the social ethics
department of Chicago Theological Seminary. Boisen ideas about mental illness began to mature during this
period. He explored the concept that mental illness represents a crisis brought about by the failure to grow into
higher social loyalties, including loyalty to God. In this way mental illness was purposive, and could be cured by
the power of religion. In 1930 he joined with others in forming the Council for the Clinical Training of Theological
Students, which would expose students for extended periods to people suffering illness and crisis, mainly in
mental hospitals. In the same year, however, the death of his mother helped to precipitate still another brief
period of mental illness. This breakdown caused Cabot to withdraw his support for Boisen as chaplain at Worcester
State Hospital and Boisen influence in the Council to wane.

In 1931, Boisen was followed by Rev. Carroll Wise at Worcester State Hospital . Wise had a different philosophy
of what clinical training was all about. Boisen was primarily a researcher of religious experience connected to
mental illness. Carroll was interested in a pastoral emphasis. Carroll remarked, “He (Boisen) finally forgave me
for changing the Worcester program from a research to a pastoral emphasis.”

In 1932 Boisen became chaplain at Elgin State Hospital near Chicago. This move brought him close to Chicago
Theological Seminary where he was teaching one semester a year; and to Alice Batchelder, the unrequited love
of his life, who worked in Chicago. While there Boisen organized a Chicago Council for the Clinical Training of
Theological Students, functioning effectively until he learned in 1935 Alice Batchelder was dying of cancer. The
discovery resulted in his brief hospitalization in Baltimore, Maryland, but in December 1935 he returned to his
chaplaincy post at Elgin where he remained as chaplain until 1954, then chaplain emeritus at Elgin until his death.

In 1936 he published his ideas about religion and mental health in his influential Exploration of the Inner World,
which he dedicated to Batchelder. The book was highly praised by the New York Times Review of Books as being a
“significant contribution to the religious literature field.” Boisen continued to expound his religious views in more
than 150 articles and several other books, notably Religion in Crisis and Custom (1955) and Out of the Depths
(1960), his autobiography where he offers candid reflections on his struggles with mental illness and valuable
insights he gleaned from these experiences, along with his pioneering work in chaplaincy.

For Boisen, a student of George Albert Coe, crisis periods in life also bring creative possibilities. He associated
crisis with religious “quickening.” He writes, “In times of crisis, when the person's fate is hanging in the balance,
we are likely to think and feel intensely regarding the things that matter most.” Amidst such circumstances new
ideas flash into the mind so vividly that they seem to come from an outside source. They are moments bringing
forth change either for better or for worse. Boisen's work, leadership and vision helped lay the foundation for
hospital chaplaincy, and continues to be influential today.

CTS Cloister where Boisen is burried.

Theological education known as Clinical
Pastoral Education developed out of
the risk-taking of Dr. William A. Bryan,
Superintendent of the Worcester State
(he called himself Presbygational)
minister became the motivation that
initiated clinical pastoral education.
Anton Boisen had been hospitalized for
psychotic breaks from 1920 to 1922,
and during the hospitalization, he felt a
calling to "break down the dividing wall
between religion and medicine." He
believed that certain types of
schizophrenia could be understood as
attempts to solve problems of the soul.
He invited four students, to spend the
summer of 1925 with him at the
hospital. One of the four, Helen
Flanders Dunbar, subsequent a pioneer
in the field of psychosomatic medicine,
came as a research assistant. Dr.
Flanders Dunbar later became the
Medical Director of the organization of
clinical programs called the Council for
Clinical Pastoral Training of Theological
Students in New York City.

Duquesne University Chapel where
Libermann Talk in 1986 was delivered.

Des Places talk was given in 1983 at
St Alexander College in Quebec

The rash application of Freudian concepts and John Dewey’s progressive education caused extreme indulgence or ultra permissiveness in
discipline and failed effectively dealing with children in new democratic society. For Adler, "what was needed was a willingness to understand the
child and to stimulate his cooperation" (Dreikurs, 1968, p. 19) based on the responsibility.

3. Basics of Adler and Dreikurs’s social theory

① Adler’s Basic premises (Dreikurs, 1972, pp. 8-9)

i) Man is a social being and his main desire (the basic motivation) is to belong.

ii) All behavior is purposive. One cannot understand behavior of another person unless one knows to which goal it is directed, and it is always
directed towards finding one's place.

iii) Man is a decision-making organism.

iv) Man does not see reality as it is, but only as he perceives it, and his perception may be mistaken or biased.

② Can be put under Confronting-Contracting intervention model, because it believes the correction of students’ misbehavior is the result of a
teacher actively showing a student how to belong (Wolfgang, 2001, p. 115).

③ Logical consequences replace punishment (Wolfgang, 2001, p. 137).
Application in classrooms and similar settings

1. Comparison of Dreikurs's Social Discipline Model with other teacher intervention models (Wolfgang, 2001, p. 37)

① This model is similar with Relationship-Listening model in that trying to find an underlying cause for misbehaviors and having optimistic belief
in the child’s rational capacities. But this is more assertive and intrusive than Relationship-Listening model, and adults or peers need to intervene
and redirect the child’s misplaced goals.

② When compared to Rules and Consequences model, this model is applying logical consequences rather than punishment, and encouragement
rather than rewards.

2. Applications in classroom setting

① Basic Assumption

All misbehavior is the result of a child’s mistaken assumption about the way he can find a place and gain status (Dreikurs, 1968, p. 36).

② Students’ goals that motivates misbehavior (Wolfgang, 2001, pp. 117-122) (Dreikurs, 1968, pp. 37-40)

i) Attention Getting

Students who are looking to belong and be recognized in the class. This is more often identified with disturbing behavior. Many times this occurs
because students are not getting the recognition that they feel they deserve. If students cannot get attention for their positive behaviors (being
on task, completing work, arriving on time, etc.), they will seek it with inappropriate behaviors (continually calling out, refusing to work, asking
irrelevant questions, etc.)

Wolfgang (2001) explains, "A student who seeks attention should not receive it when he acts out. To give attention to the student for
inappropriate behavior would be playing into the student's plan and would not help the student learn how to behave prodcutively in the group" (p.
120).

Instead of giving attention to the attention seeker, look to these techniques:

* Minimize the Attention (Ignore the behavior, stand close by, give written notice)
* Legitimize the Behavior (Make a lesson out of the behavior, have the whole class join in the behavior)
* Do the Unexpected (Turn out the lights, play a musical sound, talk to the wall)
* Distract the Student (Ask a direct question, ask a favor, change the activity)
* Notice Appropriate Behavior (Thank students, write well-behaved students' names on the chalkboard)
* Move the Student (Change the student's seat, send the student to the thinking chair)

ii) Power and Control

Students who feel inferiority, so trying to be boss. Once the battle has been joined, the child has already won it. Behavior characteristics consist of
the student repetitively doing a behavior to make him or her the center of attention. When asked to stop, he or she becomes defiant and
escalates his or her negative behavior and challenges the adult. The teacher will feel annoyed at the students's actions.

Wolfgang (2001) states, "A student who wishes to possess power should not be able to engage the teacher in a struggle. The teacher who falls
for this 'bait' and gets pulled into the battle is merely continuing the excitement and challenge for the student. The student becomes increasingly
bolder and pleased with trying to test the teacher. The teacher should attempt to remove the issue of power altogether and force the student to
look for some other goal for behaving" (p. 121).

iii) Revenge

Students who think the only way to get recognition is to retaliate against adults for the way they feel they have been unfairly treated. This is
formed after a long series of discouragement by failing trials for attention getting and power.

Behavior characteristics consist of a student who hurts others physically or psychologically. The teacher will feel hurt in relation to the student's
actions.

Wolfgang (2001) explains, "In this case, the teacher is dealing with a more difficult task. A student who feels hurt and wishes to retaliate must
be handled in a caring, affectionate manner. It is likely that this student appears unloving and uncaring, and is very hard to 'warm up to.' But this
is exactly what the student needs--to feel cared for" (p. 121).

Look to these techniques with students who are seeking power and/or revenge:

* Make a Graceful Exit (Acknowledge student's power, remove the audience, table the matter)
* Use Time-Out
* Set the Consequence

iv) Helplessness and Inadequacy

Students who gave up on the possibility of being a member or of gaining any status in the group and no longer care what happens.

Behavior characteristics consist of the student wishing not to be seen, acting passive and lethargic, rejecting social control, refusing to comply, or
trying most educational demands. The teacher will feel inadequate or incapable in relation to the student's actions.

Students may sit silently and engage in no interaction, passively refuse to participate, or request to be left alone in this instance.

Wolfgang (2001) states, "The student who shows inadequacy or helplessness is the most discouraged. She has lost all initiative of ever trying to
belong to the group. The teacher must exercise great patience and attempt to show the child that she is capable" (p. 122).

To assist a helpless student look to these techniques:

* Modify Instructional Methods
* Use Concrete Learning Materials and Computer-Assisted Instruction
* Teach One Step at a Time
* Provide Tutoring
* Teach Positive Self-Talk
* Make Mistakes Okay
* Build Confidence
* Focus on Past Success
* Make Learning Tangible
* Recognize Achievement

③ Teachers’ Role

• The teacher must recognize students’ inner goal and them help the students change to the more appropriate goal of learning how to belong
with others (Wolfgang, 2001, p. 115).

• Techniques of modifying child’s motivation (Dreikurs, 1972, p. 34, 41)

i) Observe the child’s behavior in detail.

ii) Be psychologically sensitive to your own reaction.

iii) Confront the child with the four goals. The purpose of confrontation is to disclose and confirm the mistaken goal to the child. Use the four
"could it be…" questions: 1. Could it be that you want special attention? 2. Could it be that you want your own way and hope to be boss? 3. Could
it be that you want to hurt others as much as you feel hurt by them? 4. Could it be that you want to be left alone?

iv) Note the recognition reflex.

v) Apply appropriate corrective procedures.

"In carrying out this procedure, the teacher moves through silently looking, questions, command, and back to questions" (Wolfgang, 2001, p.
118).

• What teachers need are…(Dreikurs, 1968, pp. 53-54) (Dreikurs, 1972, p. 43)

i) Disinvolvement

ii) Use of logical consequences rather than reward and punishment

iii) Encouragement – accepts the child as worthwhile and assists them in developing his capacity and potentialities. Unlike the reward which is
given to a child for something well done, encouragement is needed when the child fails.

3. Encouragement (Dreikurs, 1972, pp. 49-59)

i) The essence of encouragement is to increase the child's confidence in himself and to convey to him that he is good enough as he is not just as
he might be. It is directed toward increasing the child's belief in himself.

ii) Some points to encourage every student. Avoid discouragement. Work for improvement, not perfection. Comment effort than results.
Separate the deed from the doer. Build on strength, not on weaknesses. Show your faith in the child. Mistakes should not be viewed as failures.
Integrate the child into the group. Praise is not the same as encouragement. Help the child develop the courage to be imperfect.

iii) Differences between praise and encouragement

Praise can be discouraging. Praise recognizes the actor, encouragement acknowledges the act.

"Dinkmeyer and Dreikurs were not saying that praise should be totally avoided, but what they were suggesting is that too much praise makes a
child dependent on the teacher" (Wolfgang. 2001, p. 127).

4. Logical Consequences

① Basic Concept

Every act has a consequence, and if we are to avoid unpleasant results of our acts we must then behave in a way which will help to guarantee
more favorable results (Dreikurs, 1968, p. 62). Logical consequences should offer the child a clear and logical choice of behavior and results. The
child must perceive that he has a choice and accept the relationship of his choice to what followed (Dreikurs, 1968, p. 82). It is structured and
arranged by the adult, must be experienced by the child as logical in nature (Dreikurs, 1972, p. 62).

② Origins of this idea (Dreikurs, 1972, p. 60)

i) Herbert Spencer – distinguished between punishment and natural consequences

ii) Jean Piaget – distinguished between retributive justice (punishment) and distributive justice

③ Criteria Distinguishing Logical Consequences from Punishment (Dreikurs, 1968, pp. 71-78)

i) Logical consequences express the reality of the social order, not of the person; punishment, the power of a personal authority.

ii) Logical consequence is logically related to the misbehavior; punishment rarely is. The child must see clearly the relationship between his act
and the result of his own behavior rather than that of others.

iii) Logical consequence involves no element of moral judgment; punishment inevitable does. A logical consequence gives the child the choice of
deciding for himself whether or not he wants to repeat a given act.

iv) Logical consequences are concerned only with what will happen now, punishments with the past.

v) The voice is friendly when consequences are invoked; there is anger in punishment, either open or concealed.

④ Conditions under which logical consequences maybe utilized (Dreikurs, 1968, pp. 78-81)

i) The use of choice: the child should be asked to choose between behaving in the correct manner or continuing with his misbehavior. If he
decides to continue it, then the consequence should immediately follow.

ii) Understanding the goal of the child

iii) The situation of danger

iv) When consequences fail.

5. Classroom Meetings

① Basic Idea

Students need to practice democratic principles in school in order to learn how to contribute later to society as a whole. The central process for
carrying out this modeling of democracy is the use of the class meeting. Any problem child is a problem for the whole class, and the solution to
the problem grows most naturally out of the helpful involvement of all class members (Dreikurs, 1972, p. 78).

② Purpose

Open classroom meetings create a context for developing empathy and group membership. Group discussions provide the teacher with an
opportunity to help the children understand themselves, and to change their concept of themselves and others which will eventually change their
motivations from hostile to cooperative living (Dreikurs, 1972, p. 79).

③ Eight building blocks for carrying out effective classroom meetings (Suggested by Jane Nelson (a Dreikurs-Adlerian writer))

i) Form a circle

ii) Practice compliments and appreciation

iii) Create an agenda

iv) Develop communication skills

v) Learn about separate realities

vi) Recognize the four purposes of behavior

vii) Practice role playing and brainstorming

viii) Focus on nonpunitive solutions

Evidence of effectiveness

• Nelson – Logical consequences has possibilities of becoming hidden forms of punishment (as cited in Wolfgang, 2001, p. 130).

• Wolfgang – It may be difficult to determine the student’s mistaken goals and the use of logical consequences if difficult for the teacher to
determine (Wolfgang, 2001, p. 137).

• Kohn – (About Logical Consequences) To contrive some sort of conceptual link between the punishment and the crime may be satisfying to the
adult, but in most cases it probably makes very little difference to the child. (About Class Meeting) What counts is that the teacher has never
given up any real control. What matters is that the goal is not learning: it is obedience (as cited in Wolfgang, p. 138).
More Books by Dreikurs

* A Parent's Guide to Child Discipline by Rudolf Dreikurs and Loren Grey
* The Challenge of Marriage
* The Challenge of Parenthood
* Children: The Challenge -- by Rudolf Dreikurs, Vicki Soltz
* Coping With Children's Misbehavior, a Parent's Guide
* Discipline Without Tears -- by Rudolf Dreikurs, et al
* Encouraging Children to Learn by Rudolf Dreikurs, Don, Sr. Dinkmeyer
* Family council: the Dreikurs technique for putting an end to war between parents and children (and between children and children)
* Fundamentals of Adlerian Psychology
* Maintaining Sanity in the Classroom: Classroom Management Techniques -- by Rudolf Dreikurs, et al
* New Approach to Discipline: Logical Consequences
* Psychology in the Classroom: A Manual for Teachers
* Social Equality the Challenge of Today
* (Biography) Courage to Be Imperfect: The Life and Work of Rudolf Dreikurs by Janet Terner, W.L. Pew

Reactions to the Social Discipline Model

"Natural/logical consequences are important to help young people mature and understand what behaviors create negative consequences."

-Richard Adkins

"I like the idea of logical and natural consequences, but I have been in classes that were such zoos, how do you decide what will be a logical
consequence when students are behaving in ways they might not otherwise behave?"

-Ralph Alexander

"I wonder if classroom meetings aren’t just a way for teachers to direct student behaviors and responses (p.129). Are they truly a democratic way
to discuss misbehavior in the classroom?"

-Janet Vallowe

(Each person gave permission for the use of their quote.)
Alternative explanations due to diversity considerations
Signed "life experiences," testimonies and stories

This technique was introduced to me in the 1980's. I have successfully implemented this approach in my teaching and business careers. The
three models of autocratic, permissive, and democratic parenting or teaching styles are still vital in today's classroom/workplace. Is it possible
that the role of a democratic learner has been forgotten? As I remember, the student and the teacher share in the idea of rights and
responsibilities. I am concerned that taking only some parts of the approach leave it devoid of its full potential. Some educators expect the
student to take on all of the responsibility for learning, but more dangerously there are those who take on all of the responsibility for the child,
and leave the child expecting all of the rights. The democratic approach of giving both teacher and student rights and responsibilities does create
a more responsible child/student/worker. Perhaps this may be where the attitude of entitlement was fostered.

I was really interested in the concept of class meetings as a means to resolve difficulties. The other day we used this method in my class as a
way to find a solution to a problem we were having in terms of following directions. We brainstormed several solutions and then selected one to
utilize. The one that the children selected was easy to implement and seemed to maintain the dignity of the person having difficulties. Some of
the children hugged me afterward and said that they wanted to come back to this particular school. I felt happy and empowered all the rest of the
day in knowing that the children made an excellent choice on their own. B. Orenic

I found some quotes from people in America that are in the same kind of class we are in right now. They have some questions regarding
Dreikurs, and I wanted to stir things up...um...I mean...share them.

I think that this model is very time consuming and you could only use it if you know the children really well. I feel that it is possible to
misinterpret student’s actions, which may cause the students to become irritated by the teacher’s actions (using inappropriate actions). I also
fear that the overuse of criticism, or reward could damage the student’s ability to detect appropriate from inappropriate behavior (making the
rules-spoken/unspoken) irrelevant. Students who are passive, or refuse to talk will be hard to work with when using this model. The teacher may
have a hard time with goals/consequences.

Model democratic living–no. I would not use this, because I feel it is very time consuming, could embarrass and single out the student, and
brings other classmates into a problem that is none of their business. I think each child should be dealt with in private and bringing every
problem into the classroom is absurd.

Disclose and confirm mistaken goal to the child–no, I would not use this, because children will many times deny their own behavior and become
disrespectful towards the teacher because they have been confronted of having this particular problem (ex. feeling helpless). I think the teacher
can reveal behavior to a child in a more positive manner (encouragement) rather than just presenting the problem.

Source: http://csmstu01.csm.edu/st03/bluth/index/scholarlyprs/eclecticrpt/index/htm

(Dreikurs, 1972, pp. 28-29)

If a child lives with criticism, he learns to condemn.

If a child lives with hostility, he learns to fight.

If a child lives with ridicule, he learns to be shy.

If a child lives with fear, he learns to be apprehensive.

If a child lives with shame, he learns to feel guilty.

If a child lives with tolerance, he learns to be patient.

If a child lives with encouragement, he learns to be confident.

If a child lives with acceptance, he learns to love.

If a child lives with approval, he learns to like himself.

If a child lives with recognition, he learns it is good to have a goal.

If a child lives with honesty, he learns what truth is.

If a child lives with fairness, he learns justice.

If a child lives with security, he learns to have faith in himself and those about him.

If a child lives with friendliness, he learns the world is a nice place in which to live, to love and be loved.
References and other links of interest

"Dreikurs, Rudolf." Encyclopædia Britannica. 2004. Encyclopædia Britannica Premium Service. 4 Nov. 2004 <http://www.britannica.com/eb/article?
tocId=9031174>.

Wolfgang, Charles H. Solving Discipline and Classroom Management Problems: Methods and Models for Today's Teachers. New York: John Wiley
and Sons, 2001.

Dreikurs, R. and Cassel, P (1972). Discipline without Tears, 2nd edition, pp. 1-84, A Plum Book

Dreikurs, R. and Grey, L (1968). The New Approach to Discipline: Logical Consequences, pp. 1-82, A plum Book

Rudolf T. Dreikurs, MD - Austrian-born American psychiatrist and educator who developed the
Austrian psychologist Alfred Adler’s system of individual psychology into a pragmatic method for
understanding the purposes of reprehensible behavior in children and for stimulating cooperative behavior
After training at the University of Vienna (M.D., 1923), Dreikurs developed, in collaboration with Adler,
clinics for child guidance, alcoholics, and psychopaths and did mental hygiene and welfare work. He
immigrated to the United States in 1937, where he taught psychiatry. He founded the Alfred Adler
institutes of Chicago and Tel Aviv, Israel.

This social psychologist was born in Vienna, Austria on February 8, 1897. His contributions to society were
plentiful up until his passing on May 25, 1972 in Chicago, Illinois. Dreikurs was a student and colleague of
social pychologist Alfred Adler, who "believed that the central motivation of all humans is to belong and be
accepted by others" (Wolfgang, 2001, p. 115). After his death, two writers continued to expand on his
work. Linda Albert composed A Teacher's Guide to Cooperative Discipline, while Donald Dinkmeyer
produced Systematic Training for Effective Parenting (STEP).

The Encyclopedia Britannica depicts Dreikurs as an "American psychiatrist and educator who developed the
Austrian psychologist Alfred Adler's system of individual psychology into a pragmatic method for
understanding the purposes of reprehensible behaviour in children and for stimulating cooperative
behaviour without punishment or reward."

Dr. Rudolf Dreikurs, a follower of Adler, took over and expanded the centers even more. Out of
these beginnings: Children the Challenge, Maintaining Sanity in the Classroom, Systematic
Training for Effective Parenting (STEP), Systematic Training for Effective Teaching (STET) and Co-
operative Discipline were developed. These programs are now used world-wide because of their
practical ability to help people achieve more harmonious relationships."

(source: Adler Psychology Association of BC and Adler School of Professional Psychology,BC.
"This mistaken idea of the importance of mistakes leads us to a mistaken concept of ourselves.
We become overly impressed by everything that is wrong in us and around us. To be human
does not mean to be right, does not mean to be perfect. To be human means to be useful, to
make contributions - not for oneself, but for others - to take what there is and make the best
out of it.” - Rudolf Dreikurs (from Terner, J., & Pew, W. L. The Courage to be Imperfect: The
Life and Work of Rudolf Dreikurs. New York: Hawthorn Books, 1978.)

Interesting Web Sites and Articles on Adlerian Psychology:

*       Dr. Henry Stein's Classical Adlerian Psychology Site: http://ourworld.compuserve.
com/homepages/hstein/
*      John Newbauer's What is an 'Adlerian'? http://www.indpsych.com/what_adlerian.htm
*      A Tribute to Alfred Adler by Dr. Paul Durbin www.durbinhypnosis.com/adler.htm
*      Ferdinand Tonnies on Community (Gesellschaft-Gemeinschaft)

Rudolf Dreikurs, MD

Alfred Adler, MD

University of Maryland Sukiran-Far East Division
Elementary Japanese 1972-73
Intro to Sociology 1972-73

Biology 101 1973-74
American Government 1973-74
Intro Philosophy 1973-74
Composition 1973-74
History US Since 1865 1973-74

CLEP-U.S. Armed Forces Institute
Social Science 1974
History 1974
Fine Arts 1974

The Johns Hopkins University
CERTIFICATE, for Alcoholism Counseling, 1973
School of Hygiene and Public Health
Basic Alcoholism Counseling 16 Apr - 22 Jun 73
Community Resources for Alcoholism Services 16 Apr - 22 Jun 73

Baylor University/Academy of Health Science, US Army
M.H.A., Health Administration, 1974
Welfare Services and Theoretical Concepts 2 Jul-11 Sep 74
Clinical Skills 2 Jul-11 Sep 74
Interviewing Skills 2 Jul-11 Sep 74
Behavioral Problem Areas 2 Jul-11 Sep 74
Methods of Clinical Intervention 2 Jul-11 Sep 74

Cardinal Glennon College
Christian Perfection 1975-1976
Advanced Composition FA75
World Civilizations to XIV Century FA75
Introduction to Liberal Arts FA75
College Algebra FA75
Essentials of Music FA75
Elementary French 1975-1976

Introduction to Philosophy & Logic SP76
Writing Themes about Literature SP76
Early Modern Europe 1400-1815 SP76
Orchestra I SP76

St. Mary’s University of San Antonio
School of Humanities and Social Sciences
Psychology Department
B.A., Psychology/Substance Counseling, 1980
American Catholicism FA76
Substance Abuse FA76
Survey of American Literature FA76
Intro Statistics FA76
Personality FA76
Basic Christian Doctrine FA76
Social Dimensions in Substance Abuse FA76

Tests & Measurements SP77
Learning SP77
Philosophy of Mathematics SP77
Social Psychology SP77
Philosophy of Religion & God SP77

Adjustment & Personal Growth SU77
Survey of British Literature I SU77
Fundamentals of Oral Communication SU77
Problems & Issues in Psychology SU77

Experimental Psychology FA77
Motivation FA77
Emotional Dimensions of Substance Abuse FA77
Movements: Christian Radicalism FA77
Church Since Reformation FA77

Philosophy of Morality SU78
History & Systems of Psychology SU78
Development SU78

Preventive Education in Substance Abuse FA78

Duquesne University (post-graduate studies)
College & Graduate School of Liberal Arts
Gestalt Psychology F80
Elementary German for Reading I F80
Thomism: Being, Knowledge F80
Theology of Old Testament F80
Ancient Philosophy F80

Thomism: Treatise on Man SP81
Elementary German for Reading II SP81
Compartive Economic Systems SP81
Applied Music (Voice) SP81
and the
Institute of Formative Spirituality (graduate studies)
Bio-Psychological Aspects of Formation SP81
Problems of Addiction SP81
Sexuality and Spirituality SP81
Human Morality and the UnHoly Grail SP81
Reading, Meditation, Prayer & Contemplation SU81
Foundational Formative Spirituality SU81
Dynamics of Spiritual Self-Direction SU83
Formative Dispositions SU83

Universite Laval
Français pour non-francophones programme SU81

Catholic Theological Union at Chicago
M.T.S., Spirituality, 1984
Structures of Religious Experience: The Primitive Tradition F82
Introduction to Theology F82
Basic Principles of Catholic Worship F82
Counseling Practicum in a High School Setting F82

Christian Ethics: The Moral Agent W83
Models of Missionary Activity W83
Counseling Practicum in a High School Setting W83

Psalms S83
Early Christian Spirituality S83
On Being a Christian in the World S83
Counseling Practicum in a High School Setting S83

New Testament Introduction F83
Problem of God in Contemporary Society F83
Spirituality of the Spiritual Exercises of St Ignatius F83
Psychological Dimensions of Religious Experience F83
Psychology for Theology and Ministry F83
Liturgical Music F83

Pauline Theology and Writings W84
Early Christianity W84
Psychology for Theology and Ministry W84
Liturgical Music W84
Jung and Religion W84

Gospel According to John S84
Theological Topics in Humanistic Psychology S84
Human Development: Theological and Psychological Perspectives S84
Psychology for Theology and Ministry S84
Liturgical Music S84

Chicago Theological Seminary
D.Min., Pastoral Counseling, 1985
Research and Group Process F84
Interpretation F84
Gestalt Therapy & Religious Experience F84
D.Min. Consultation I F84
D.Min. Consultation II F84

Psychopathology in Theological Perspective W85
Pastoral Care & Counseling in Specialized Settings W85
Advanced Gestalt Therapy & Pastoral Counseling W85
D.Min. Consultation III W85
D.Min. Consultation IV W85

Professional Paper Seminar S85
Sexuality S85
Phenomenology S85

Philadelphia School of Psychoanalysis
Modern Psychoanalytic Analyst in Training, Sept. 94-May 1999
Introduction to Freud F94
History of Psychoanalysis F94
Maturation Theory in Psychoanalysis I F94

Maturation II S95
Basic Treatment S95
Basic Psychoanalytic Theory S95

Sexuality F95
Psychopathology F95
Transference and Resistance F95

Training Analysis PA7 – Sanford Bazilian, MD
Individual Supervision of Analytic Cases PA10 – Ellen Faulkner, PhD
Supervision of Clinical and Analytics Cases PA11 – Henry W. Beck, PhD

Alfred Adler Institute of New York
Advanced Certificate in Psychoanalysis studies begun January 2010 to present
500 Introduction to Adlerian Psychology 2-9-16 Feb 2010
511 Psychoanalytic Theory of Psychopathology
513 Psychoanalytic Theory of Psychodiagnosis
515 Personality Development
521 Sociocultural Influences on Growth and Psychopathology 2 Mar - 15 Jun 2010
523 Practice Techniques
525 Analyses of Resistance, Transference, and Counter-transference
531 Practice in Psychopathology and Psychoanalysis
533 Case Seminars on Clinical Practice

641a Personal Psychoanalysis – Initial Phase
641b Personal Psychoanalysis – Middle Phase
641c Personal Psychoanalysis – Later Phase

643a Supervised Analysis – Initial Supervision of Clinical Practice
643b Supervised Analysis – Supervision of Clinical Practice
643c Supervised Analysis – Supervision of Clinical Practice

645a Clinical Experience – Initial Experience in the Clinic
645b Clinical Experience – Supervised Clinical Work
645c Clinical Experience – Clinical Practice under Supervision

741a Professional Ethics
741b Research Paper – Year One
741c Research Paper – Year Two
741c Research Paper – Year Three

Individual Psychology, now at the Alfred Adler Institute of New York.

In 1952, Dreikurs founded the Alfred Adler Institute (now the Adler School of Professional Psychology) in Chicago. Dreikurs and his
colleagues, including Bernard Shulman, M.D., Harold Mosak, Ph.D., and Robert Powers, traveled the United States and Canada,
establishing Adlerian training that continues today in Chicago and Vancouver. Dreikurs' wife, Sadie "Tee" Dreikurs, combined her
passion for art and Adlerian psychology, creating the first art therapy course based on Adlerian theory entitled ""The Use of Art in
Counseling."" This became the introductory course to the Master of Arts in Counseling Psychology: Art Therapy, a program
designed in 1993 by Judy Sutherland, now Professor Emerita, that was first approved by the American Art Therapy Association in
1999.

The Alfred Adler Institute of New York (594 Broadway Suite 1213; NYC) is a post-graduate training institute for mental health
professionals. The Institute has been the primary source of Adlerian psychology training in the Northeast for over 50 years. Our
faculty and advisors include some of the most prominent practitioners and authors in the field.

The Alfred Adler Institute was a prime moving force in establishing both the National Association for the Advancement of
Psychoanalysis - of which we continue to be an accredited member Institute – and the American Board for Accreditation in
Psychoanalysis. The Institute is chartered by the Board of Regents of the University of the State of New York.

In addition to preserving the traditional Adlerian philosophy and treatment methodology of Individual Psychology, we concentrate
on demonstrating how Adler’s theories remain fresh and applicable to contemporary society.

The Institute provides post-graduate training leading to the Certificate in Psychotherapy and/or Analysis. Advanced students have
the opportunity to do clinical work with clients at the Alfred Adler Community Consultation Center (the supervised training division
of the Alfred Adler Center for Mental Health). Our programs also offer selected courses for non-matriculating students.

The Alfred Adler Institute founded in 1948, was one of the first psychoanalytic training institutes in New York. The Alfred Adler
Mental Hygiene Clinic (the Alfred Adler Center for Mental Health) was founded at the same time.

Until recently, the late Drs. Kurt Adler and Alexandra Adler, son and daughter of Alfred Adler, were major figures of both the
Institute and the Clinic – teaching our students and treating our patients, as well as lecturing throughout the U.S. and abroad.

Among our illustrious faculty members, some of those who had worked closely with Adler in Vienna were Dr. Helena Papanek and
Dr. Ernst Papanek, and Danica Deutsch who founded and directed the Mental Hygiene Clinic.

To this day, we continue the work begun in 1948, training psychotherapists and analysts true to the spirit and teachings of Alfred
Adler, and treating clients in our mental health center. Chartered by the Regents of the University of the State of New York.

Frederick Herzberg professor at Case Western

Carl Rogers professor at U of Chicago 1945-1957

Kurt Goldstein professor
Brandeis University

Abraham Maslow professor
Bradeis University 1937-1951

In the fall of 1935, Adler began serving as a mentor to Abraham Maslow who had recently
completed doctoral work at the University of Wisconsin. Maslow had conducted his doctoral
dissertation comparing experimentally Adler's versus Freud's theory of the basic driving force
to adult personality. Adler and Maslow had a heated discussion 18 months later, and Maslow
decided not to return. It would be their final interaction, and one that Maslow reget for
decades later.

Andra Angyal, MD, PhD taught graduate
seminars that Abraham Maslow arranged for
him at Brandies and Harvard Universities.

Maslow would also have a falling out with
Van Kamm on the role of religion in
personality development.

Spiritan Seminary in Gemert, The Netherlands

Griffis Institute, Rome, New York

Theological Influences -

Francis Mary Paul Libermann, CSSp on left

Thomas Aquinas, OP on right

Thomas Aquanas, OP (The Dumb Ox) The end of 1225 is usually assigned as the time of his birth. Father
Prümmer, on the authority of Calo, thinks 1227 is the more probable date (op. cit., 28). All agree that he died in 1274.

Landulph, his father, was Count of Aquino; Theodora, his mother, Countess of Teano. His family was related to the Emperors Henry VI
and Frederick II, and to the Kings of Aragon, Castile, and France. Calo relates that a holy hermit foretold his career, saying to
Theodora before his birth: "He will enter the Order of Friars Preachers, and so great will be his learning and sanctity that in his day no
one will be found to equal him" (Prümmer, op. cit., 18). At the age of five, according to the custom of the times, he was sent to
receive his first training from the Benedictine monks of Monte Cassino. Diligent in study, he was thus early noted as being meditative
and devoted to prayer, and his preceptor was surprised at hearing the child ask frequently: "What is God?"

About the year 1236 he was sent to the University of Naples. Calo says that the change was made at the instance of the Abbot of
Monte Cassino, who wrote to Thomas's father that a boy of such talents should not be left in obscurity (Prümmcr, op. cit., 20). At
Naples his preceptors were Pietro Martini and Petrus Hibernus. The chronicler says that he soon surpassed Martini at grammar, and he
was then given over to Peter of Ireland, who trained him in logic and the natural sciences. The customs of the times divided the liberal
arts into two courses: the Trivium, embracing grammar, logic, and rhetoric; the Quadrivium, comprising music, mathematics,
geometry, and astronomy . . . . Thomas could repeat the lessons with more depth and lucidity than his masters displayed. The
youth's heart had remained pure amidst the corruption with which he was surrounded, and he resolved to embrace the religious life.

Some time between 1240 and August, 1243, he received the habit of the Order of St. Dominic, being attracted and directed by John of
St. Julian, a noted preacher of the convent of Naples. The city wondered that such a noble young man should don the garb of poor
friar. His mother, with mingled feelings of joy and sorrow, hastened to Naples to see her son. The Dominicans, fearing she would take
him away, sent him to Rome, his ultimate destination being Paris or Cologne.

Thomas immediately pronounced his vows, and his superiors sent him to Rome. Innocent IV examined closely into his motives in
joining the Friars Preachers, dismissed him with a blessing, and forbade any further interference with his vocation. John the Teutonic,
fourth master general of the order, took the young student to Paris and, according to the majority of the saint's biographers, to
Cologne, where he arrived in 1244 or 1245, and was placed under Albertus Magnus, the most renowned professor of the order. In the
schools Thomas's humility and taciturnity were misinterpreted as signs of dullness, but when Albert had heard his brilliant defence of
a difficult thesis, he exclaimed: "We call this young man a dumb ox, but his bellowing in doctrine will one day resound throughout the
world."

In 1245 Albert was sent to Paris, and Thomas accompanied him as a student. In 1248 both returned to Cologne. Albert had been
appointed regent of the new studium generale, erected that year by the general chapter of the order, and Thomas was to teach under
him as Bachelor. (On the system of graduation in the thirteenth century see ORDER OF PREACHERS — II, A, 1, d). During his stay in
Cologne, probably in 1250, he was raised to the priesthood by Conrad of Hochstaden, archbishop of that city. Throughout his busy
life, he frequently preached the Word of God, in Germany, France, and Italy. His sermons were forceful, redolent of piety, full of solid
instruction, abounding in apt citations from the Scriptures.

In the year 1251 or 1252 the master general of the order, by the advice of Albertus Magnus and Hugo a S. Charo (Hugh of St. Cher),
sent Thomas to fill the office of Bachelor (sub-regent) in the Dominican studium at Paris. This appointment may be regarded as the
beginning of his public career, for his teaching soon attracted the attention both of the professors and of the students. His duties
consisted principally in explaining the "Sentences" of Peter Lombard, and his commentaries on that text-book of theology furnished
the materials and, in great part, the plan for his chief work, the "Summa theologica".

In due time he was ordered to prepare himself to obtain the degree of Doctor in Theology from the University of Paris, but the
conferring of the degree was postponed, owing to a dispute between the university and the friars. The conflict, originally a dispute
between the university and the civic authorities, arose from the slaying of one of the students and the wounding of three others by the
city guard. The university, jealous of its autonomy, demanded satisfaction, which was refused. The doctors closed their schools,
solemnly swore that they would not reopen them until their demands were granted, and decreed that in future no one should be
admitted to the degree of Doctor unless he would take an oath to follow the same line of conduct under similar circumstances. The
Dominicans and Franciscans, who had continued to teach in their schools, refused to take the prescribed oath, and from this there
arose a bitter conflict which was at its height when St. Thomas and St. Bonaventure were ready to be presented for their degrees.
William of St-Amour extended the dispute beyond the original question, violently attacked the friars, of whom he was evidently
jealous, and denied their right to occupy chairs in the university. Against his book, "De periculis novissimorum temporum" (The Perils
of the Last Times), St. Thomas wrote a treatise "Contra impugnantes religionem", an apology for the religious orders (Touron, op.
cit., II, cc. vii sqq.). The book of William of St-Amour was condemned by Alexander IV at Anagni, 5 October, 1256, and the pope gave
orders that the mendicant friars should be admitted to the doctorate.

About this time St. Thomas also combated a dangerous book, "The Eternal Gospel" (Touron, op. cit., II, cxii). The university
authorities did not obey immediately; the influence of St. Louis IX and eleven papal Briefs were required before peace was firmly
established, and St. Thomas was admitted to the degree of Doctor in Theology. The date of his promotion, as given by many
biographers, was 23 October, 1257. His theme was "The Majesty of Christ". His text, "Thou waterest the hills from thy upper rooms:
the earth shall be filled with the fruit of thy works" (Psalm 103:13), said to have been suggested by a heavenly visitor, seems to have
been prophetic of his career. A tradition says that St. Bonaventure and St. Thomas received the doctorate on the same day, and that
there was a contest of humility between the two friends as to which should be promoted first.

Yielding to the requests of his brethren, he on several occasions took part in the deliberations of the general chapters of the order.
One of these chapters was held in London in 1263. In another held at Valenciennes (1259) he collaborated with Albertus Magnus
and Peter of Tarentasia (afterwards Pope Innocent V) in formulating a system of studies which is substantially preserved to this day in
the studia generalia of the Dominican Order (cf. Douais, op. cit.).

On 6 December, 1273, he laid aside his pen and would write no more. That day he experienced an unusually long ecstasy during
Mass; what was revealed to him we can only surmise from his reply to Father Reginald, who urged him to continue his writings: "I can
do no more. Such secrets have been revealed to me that all I have written now appears to be of little value" (modica, Prümmer, op.
cit., p. 43). The "Summa theologica" had been completed only as far as the ninetieth question of the third part (De partibus
poenitentiae).

Thomas began his immediate preparation for death. Gregory X, having convoked a general council, to open at Lyons on 1 May, 1274,
invited St. Thomas and St. Bonaventure to take part in the deliberations, commanding the former to bring to the council his treatise
"Contra errores Graecorum" (Against the Errors of the Greeks). He tried to obey, setting out on foot in January, 1274, but strength
failed him; he fell to the ground near Terracina, whence he was conducted to the Castle of Maienza, the home of his niece the
Countess Francesca Ceccano. The Cistercian monks of Fossa Nuova pressed him to accept their hospitality, and he was conveyed to
their monastery, on entering which he whispered to his companion: "This is my rest for ever and ever: here will I dwell, for I have
chosen it" (Psalm 131:14). When Father Reginald urged him to remain at the castle, the saint replied: "If the Lord wishes to take me
away, it is better that I be found in a religious house than in the dwelling of a lay person." The Cistercians were so kind and attentive
that Thomas's humility was alarmed. "Whence comes this honour", he exclaimed, "that servants of God should carry wood for my
fire!" At the urgent request of the monks he dictated a brief commentary on the Canticle of Canticles.

He died on 7 March, 1274.

Rev. Daniel Berrigan, SJ (center) confessor, poet, peacemaker,
and teacher. Since the early 1970s, Dan has lived at the West
Side Jesuit Community in New York City, where he also
ministers to persons with AIDS. To date, he has published thirty
four books of poetry, prose and drama. He spoke in 1984 to the
Pax Christi Chapter at Hales, the first such high school chapter

Daniel Berrigan, SJ (born May 9, 1921) is an American poet, peace activist, and Catholic priest. Daniel and his brother Philip were for a
time on the FBI Ten Most Wanted Fugitives list for committing acts of vandalism including destroying government property.

Daniel Berrigan was born in Virginia, Minnesota, a Midwestern working-class town. His father, Thomas Berrigan, was a second-generation Irish-Catholic
and proud union member. Tom left the Catholic Church, but Daniel remained attracted to the Church throughout his youth. Although a life-long
devotee of Notre Dame, Berrigan joined the Jesuits directly out of high school in 1939 and was ordained to the priesthood in 1952. Dan 's tertian
Instructor in France, Pere Francois Charmot, turned him on mightily to inspired writ ers like St. John and St. Paul and to scripture itself as a way into
God. Commenting on Dan's later ability to har ness biblical figures like Job, Ezechiel, Isaiah and others to his testy interpretations of current events

From 1966 to 1970 he was the assistant director of Cornell United Religious Work (CURW), during which time he played an instrumental role in the
national peace movement. He now resides in New York City and teaches at Fordham University in addition to serving as its poet in residence.

Berrigan, his brother the Josephite priest Philip Berrigan, and the famed Trappist monk Thomas Merton founded an interfaith coalition against the
Vietnam War, and wrote letters to major newspapers arguing for an end to the war.

Philip and Daniel Berrigan

Center for Domestic Preparedness