Abstract
Kohut proposed that the narcissistic personality could be transformed in the therapeutic environment by an empathic approach on the part of the analyst. Within the analytic setting, specific transference phenomena arise spontaneously, allowing the analysand to confront infantile grandiose fantasies and unresolved narcissistic wounds. Using the story of the life of St. Francis of Assisi, this paper illustrates how religious experience––specifically the ongoing encounter with a transcendent other––can provide the “therapeutic” milieu in which the mirroring, idealizing, and twinship transferences described by Kohut can arise, and within which pathological narcissism can be transformed into the “cosmic narcissism” of the healthy personality.
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Notes
One question that may arise is whether it is possible to analyze in any credible way the life of a historical figure. It seems true that psychoanalyzing anyone from the past, especially one about whom we have so little factual information, is a virtually impossible task. For that reason, in the tradition of Bruno Bettelheim and others, I approach the legend of Francis as just that––a legend, albeit one “based on a true story.” The many versions of the life of the saint tell a generally consistent (though varied as to emphasis and veracity) story of the transformation of a young, pleasure-seeking man into a compassionate and wise adult with a fundamentally different understanding of the world and his place in it. It is this legend, this story, that serves as the basis of discussion.
The same story appears in 2 CE 1, but Francis words are reported as “I shall yet be worshipped as a Saint all the world over.” (italics added)
For example, Francis is believed to have invented the practice that has come to be known as the Christmas pageant, as well as the practice of constructing and praying before the crèche.
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Appendix: The Canticle of the Creatures
Appendix: The Canticle of the Creatures
(from Francis and Clare: The Complete Works, R. Armstrong and I. Brady, trans., 1982, pp. 38–9)
Most High, all-powerful, good Lord,
Yours are the praises, the glory, the honor, and all blessing.
To You alone, Most High, do they belong,
and no man is worthy to mention Your name.
Praised be You, my Lord, with all your creatures,
especially Sir Brother Sun,
Who is the day and through whom You give us light.
And he is beautiful and radiant with great splendor;
and bears a likeness of You, Most High One.
Praised be You, my Lord, through Sister Moon and the stars,
in heaven You formed them clear and precious and beautiful.
Praised be You, my Lord, through Brother Wind,
and through the air, cloudy and serene, and every kind of weather
through which You give sustenance to Your creatures.
Praised be You, my Lord, through Brother Fire,
through whom You light the night
and he is beautiful and playful and robust and strong.
Praised be You, my Lord, through our Sister Mother Earth,
who sustains and governs us,
and who produces varied fruits with colored flowers and herbs.
Praised be You, my Lord, through those who give pardon for Your love
and bear infirmity and tribulation.
Blessed are those who endure in peace
for by You, Most High, they shall be crowned.
Praised be You, my Lord, through our Sister Bodily Death,
from whom no man can escape.
Woe to those who die in mortal sin.
Blessed are those whom in death will find Your most holy will,
for the second death shall do them no harm.
Praise and bless my Lord and give Him thanks
and serve Him with great humility.
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Cataldo, L.M. Religious Experience and the Transformation of Narcissism: Kohutian Theory and the Life of St. Francis of Assisi. J Relig Health 46, 527–540 (2007). https://doi.org/10.1007/s10943-007-9116-3
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DOI: https://doi.org/10.1007/s10943-007-9116-3