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To understand physical violence in the family, it is important to define the role of the victim. The term "scapegoat" is a universal anthropological concept, often used in sociological theories, where a certain group of people and/or minorities are often victimized or blamed (e.g., social ills). We may note that the phenomenon of scapegoating is most clearly expressed in the Bible. Therefore, we will use relevant biblical texts that refer to parental use of corporal punishment in which a child is scapegoated and/or victimized by parental violence. In this sense, the Bible is the most profound explanation and manifestation of the cultural, social, and especially religious development of humanity. At the same time, the concept of scapegoating is also demonstrated in psychology and therapy, where it also serves as a basis for understanding, for example, physical violence in the family, and where it is also crucial to define the role of the victim. In this article, therefore, we will explain the biblical background of this concept and highlight two basic dynamics of violence against children in the family: when the child is the "scapegoat" for unresolved tensions in the family and when the child becomes the "sacrifice" or victim of the dysregulated emotional response of his or her parents. [ABSTRACT FROM AUTHOR]

Psychoanalysis has always been full of diversity and controversy, in the theoretical field and especially in the plasticity and variety of its modalities and approaches. Yet all these theories are based on the premise that individuals compulsively repeat their old psycho-organic content, both in their personal lives and in analysis; the premise of Relational Family Therapy is that old emotional, behavioral and bodily complications must first be repeated before being fully processed so that something new can be created. [ABSTRACT FROM AUTHOR]

The mechanism of projective and introjective identification has been re-evaluated in modern analysis. It is no longer just about the transference of mental content to an other, rather it addresses also the deepest psycho-organic sensations and vibrations, which in turn become the basis for interpersonal and family dialogues. The goal of this article is also to lay out the fundamental dynamics of body language as understood by the relational family paradigm. It is a novel analytical perspective on the individual, who is always part of any relational family configuration. [ABSTRACT FROM AUTHOR]

The therapeutic process, which taps into the individual's most vulnerable inner experience, can always reach a radical reversal of one's perception of religion and God, which may be askew due to deep trauma. This transformation caused by the therapeutic relationship can reciprocally help to resolve one's deep and complicated issues, while at the same time radically altering their relationship to religion. This is especially apparent among those who were cruelly and traumatically abused in their earliest stages of development. [ABSTRACT FROM AUTHOR]

The relationship between partners and the analyst is considered the most basic means for healing in contemporary psychoanalytic theories and analyses. It also holds as one of the most fundamental phenomenon's of psychoanalysis, so it comes as no surprise that it has always been deliberated over as an object of great interest as well as immense controversy. This same relationship, mutually co-created by the analyst and each individual and partner in analysis, represents also the core of sanctity and sacred space in contemporary psychoanalysis. [ABSTRACT FROM AUTHOR]

The individual is in constant interaction with others from birth onwards. The primary experience evolves from the innate need for bodily touch and connection, which form the foundation for the psychobiological structure of the individual. The body's anatomy is made to yearn for another, for building a home with the body of another. This makes the body the focal instrument, which is discernible already in the mother-child relationship, as well as later in male-female or husband-wife relationships. The body thus provides the most sacred space, and deep within it carries a natural yearning for another, for having a relationship with another. Relationships are the means through which the body can come to full realization. [ABSTRACT FROM AUTHOR]

Victims of traumatic events who experience re-traumatization often develop a highly ambivalent relationship to God and all religiosity as extremely conflictual. On the one hand, they may choose to blame God for not having protected them, for having left them to feel so alone, for having been indifferent to them or they may even turn their wrath upon God, as the source of cruelty. Often though, the traumas experienced by individuals prompt them to turn to God and religion in search of help. This gives reason for the need of new and up-to-date research that can help elucidate why some people choose to seek help in religion and others turn away from it. [ABSTRACT FROM AUTHOR]

Religion with its rituals can become an object of addiction, especially when a child while growing up experiences neglect and abuse. It is also very common that such individuals transfer their feelings of anger, rage and sometimes even true hatred to God. Then God becomes the substitute for their displaced vengeance (upon those who abused them as children). [ABSTRACT FROM AUTHOR]