There are a variety of definitions for the concept of religious addiction. Arterburn and Felton (1992) state that "when a person is excessively devoted to something or surrenders compulsively and habitually to something, that pathological and physiological dependency on a substance, relationship, or behavior results in addiction" (p. 104). They indicate that, "like any other addiction, the practice of religion becomes central to every other aspect of life...all relationships evolve from the religion, and the dependency on the religious practice and its members removes the need for a dependency on God...the religion and those who practice it then become the central power for the addict who no longer is in touch with God" (p. 117).
Spirituality can also have pathological aspects to it. Vaughan (1991) reports that "the shadow side to a healthy search for wholeness can be called addiction to spirituality" (p. 105). He indicates that this can be found among people who use spirituality as a solution to problems they are unwilling to face. Van-Kaam (1987) presents a viewpoint of addiction as a quasi religious or falsified religious presence. He reports that "an understanding of the relationship between religious presence and addiction allows potential dangers of receptivity to be identified in order to realize the real value of true religious presence and the shame of its counterfeit, addiction" (p. 243). McKenzie (1991) discusses addiction as an unauthentic form of spiritual existence. He says that, "addiction is born of the human desire for transcendence which is often perverted or misplaced by societies that encourage their members to seek ultimate meaning in dimensions that have no regard for the transcendent" (p. 325). Heise (1991, p. 11) explores the fundamentalist Christian's focus on perfectionism, and it's possible contribution to an increase in dysfunctional individuals, family systems, and addictions.
courtesy readbud.com
Spirituality can also have pathological aspects to it. Vaughan (1991) reports that "the shadow side to a healthy search for wholeness can be called addiction to spirituality" (p. 105). He indicates that this can be found among people who use spirituality as a solution to problems they are unwilling to face. Van-Kaam (1987) presents a viewpoint of addiction as a quasi religious or falsified religious presence. He reports that "an understanding of the relationship between religious presence and addiction allows potential dangers of receptivity to be identified in order to realize the real value of true religious presence and the shame of its counterfeit, addiction" (p. 243). McKenzie (1991) discusses addiction as an unauthentic form of spiritual existence. He says that, "addiction is born of the human desire for transcendence which is often perverted or misplaced by societies that encourage their members to seek ultimate meaning in dimensions that have no regard for the transcendent" (p. 325). Heise (1991, p. 11) explores the fundamentalist Christian's focus on perfectionism, and it's possible contribution to an increase in dysfunctional individuals, family systems, and addictions.
courtesy readbud.com
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