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D. W. Winnicott---raised Methodist---intro- References
duced to psychoanalysis the necessity of cru- Benjamin, J. (1990). An Outline of Intersubjectivity. Psy-
cifixion and its survival. In “Use of an object choanal. Psychol., 7S (Supplement): 33-46.
and relating through identifications” (1968), Eliot, G. (1965). Middlemarch. Harmondsworth: Pengu-
in. (Original work published 1871).
he theorized that when the mother or analyst Hegel, G. (1807/1977). Phenomenology of Spirit (A. V.
is attacked and destroyed by the patient (cru- Miller, Trans.). London: Oxford University Press.
cifixion) and does not retaliate or collapse, but Hoffman, L. (2014). Relational Psychoanalysis in Chris-
goes on to be the solid, caring therapist as be- tianity & Psychoanalysis: A New Conversation, E. Bland
fore, the patient—like the infant---realizes that & B. Strawn, (eds.). Downer’s Grove, IL: IVP Academic.
Hoffman, M. (2011). Toward Mutual Recognition: Rela-
the therapist is not under their omnipotent con- tional Psychoanalysis and the Christian Narrative. New
trol. Benjamin, resourcing Winnicott, asserts York: Routledge.
that the capacity to see the mother or therapist Winnicott, D. W. (1959). The fate of the transitional ob-
as a separate other moves the patient from nar- ject. In C. Winnicott, R. Shepherd, & M. Davis (Eds.).
cissism to the capacity for receiving goodness Psycho-analytic explorations (pp. 53-58). Cambridge,
MA: Harvard Univrsity Press, 1989.
from another who cares not because of being Winnicott, D. W. (1968). The use of an object and relating
manipulated, but out of love. through identifications. In C. Winnicott, R. Shepherd, &
M. Davis (Eds.). Psycho-analytic explorations (pp. 218-
Resurrection 227). Cambridge, MA: Harvard University Press, 1989.
To see the mother or therapist as a separate other
is not the end point of the story. As in the Gos-
pel narrative, Jesus’ resurrection and ascension
(Hegel grouped the two) was the confirmation
of His “otherness” producing both gratitude for
His patient love, and acknowledgment of de-
pendence on His outside goodness Gratitude
signifies surrender of narcissistic omnipotence
in response to the goodness of another be it a
benevolent parent, a loving therapist, or a be-
neficent Creator. This pivotal shift to need and
humility, through the relinquishing of pride, al-
lowed the gift of the outpouring of the Holy Spi-
rit to be received, and be gratefully proliferated
throughout the world.

Conclusion
Like Jesus’ disciples, we give to our patients
from the excess mercies we have received. We
love, survive attack, and through our endurance
supported by the sustenance of the Holy Spirit,
demonstrate that it is safe to open to the love
of another. In so doing, we aid our patients in
relinquishing their hardened defenses of proud
narcissism, and resurrect within them the capa-
city to receive and even pass on the gift of love
we offer.

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