Theology Students Research Articles

Book Review: The Gospel according to Heretics: Discovering Orthodoxy through Early Christological Conflicts

The Gospel according to Heretics: Discovering Orthodoxy through Early Christological Conflicts. By David E. Wilhite. Grand Rapids, Mich.: Baker Academic, 2015. xii + 290 pp. $22.99 (paper).Sabellianism, Nestorianism, Eutychianism, Pneumatomachianism, Apollinarianism. The names of these ancient heresies may be familiar to average seminarian or student of theology, but it is far less likely that this same student could identify their distinctive doctrines or theological relevance. Furthermore, those who are aware of convoluted history and political struggles involved in orthodox triumph over these heresies might be inclined to concur with Edward Gibbons famous critique of debates between various parties in Nicene controversy as furious contests waged over the difference of a single diphthong. Yet early Christian heresies do indeed have something to teach us, and in this book David Wilhite seeks to show just what that is.The book has two principal goals. First, it seeks to provide a historically balanced introduction to a variety of ancient Christological heresies spanning second to eighth centuries, and it must be said that Wilhite has achieved this goal with great success. The study of heretics is a notoriously difficult task, because so much of evidence for their teaching must be gleaned from biased and frequently unsympathetic writings of their opponents. Wilhite acknowledges this and prioritizes as much as possible extant writings of heretics he studies. At same time, while he reads orthodox accounts of heretics through a critical hermeneutic of suspicion (p. 6), he does not allow this critical stance to undermine usefulness of orthodox critiques in reconstructing beliefs of their opponents. Also, while book is clearly intended for non-specialists, Wilhites footnotes show that he has kept abreast of most recent scholarship and that he has synthesized insights of this scholarship in his presentation of heresies. Finally, those looking to use book in a class setting will be delighted with its user-friendly formatting. It is divided into ten chapters, each devoted to a single heresy, and each chapter includes helpful summaries and suggestions for further reading.The second goal, observable in title, is to offer a greater understanding of orthodox theology by way of investigating its alternative: gospel according to heretics. …

Embracing the Past—Forging the Future: A New Generation of Wesleyan Theology

This slim volume containing nine essays by junior and senior Wesleyan scholars teaching in the United States (or, in one case, the Philippines) stems from the contributors' shared conviction that the Wesleyan theological tradition has the potential to provide a distinctive contribution to the practice of Christian theology in the twenty-first century. It is their bold claim that the renewal of classical Wesleyan theology with its characteristic theological method offers a fresh approach to articulating core Christian truths in the context of a postmodern, post-colonial, and post-Christian intellectual landscape.Of course, the contributors are aware that the (modernist) theology of John Wesley and his nineteenth-century interpreters in the Wesleyan theological tradition will not provide ready answers to present-day questions. Significant changes in the intellectual (especially epistemological), historical, and socio-cultural landscape over the past 250 years inevitably affect contemporary theological methods, sources, and norms. In fact, these Wesleyan scholars acknowledge ‘that Wesleyan theology has yet to fully adapt to this changing landscape, and that the future of Wesleyan theology requires the bringing together of old and new voices’ (xi). Among the ‘old’ voices deserving to be heard is that of Albert Outler, pioneer of modern Wesleyan studies in the twentieth century, who coined the (often misunderstood) term ‘Wesleyan quadrilateral’ to describe John Wesley's theological method of interpreting scripture in the light of tradition, reason, and Christian experience. Among the ‘new’ voices are those of contemporary biblical and patristic scholars, as well as the growing number engaged in Wesleyan and Methodist studies.In blending old and new voices, the renewal of any theological tradition involves continuity and change, though its resulting shape will look different depending on where the emphasis is placed. Bechtold's introductory essay on ‘Wesleyan Theology beyond the Wesleys: A “Post-modern” Proposal’ places the emphasis firmly on radical change to take account of today's pluralistic context.Just as Wesleyan theology should not be confused with John Wesley's theology (any more than Calvinism should be confused with John Calvin's theology), Ben Boeckel's essay illustrates how ‘The Hermeneutics of Wesley and “Wesleyan Hermeneutics”’ are also different entities because the epistemological and theological suppositions of Christian discourse in the twenty-first century are very different to those that gave rise to the eighteenth-century ideal of Enlightenment rationalism. According to Boeckel, embracing a postmodern Wesleyan theological method does not mean having to accept the inevitability of relativism in a pluralistic context, though it does entail recognition of the communal embodiedness of theological truth.An unanswered question arises from these essays. Given that radical change may lead to discontinuity, in what sense is it possible to speak of the renewal of Wesleyan theology? In particular, what does it mean to continue labelling a theological tradition ‘Wesleyan’ when its ‘renewal’ involves a radical reinterpretation of its classical methods, sources, and norms? For Bechtold, this is its virtue: ‘The beauty of “post-modern” Wesleyanism is that it does not really exist in any meaningful way. It is an idea, a goal, perhaps a practice’ (26).Potential readers should be aware that this volume is a study in theological methodology rather than an introduction to aspects of the Wesleyan theological tradition. As such, it requires some familiarity with the issues under consideration. Though disparate, the essays make for engaging reading, even if the reader does not wholly accept their argument or conclusions. The intended readership comprises ‘Wesleyan-Holiness theologians, students of Wesleyan, Holiness, Methodist, Pietist, and Pentecostal theology, as well as pastors and interested lay persons from across Evangelical Christianity’ (xi). Each essay contains footnote references and concludes with a useful bibliography for further reading.The project to publish a critical edition of the complete works of John Wesley continues apace, making available to a new generation of students the primary sources for a fresh evaluation of his theology and its subsequent development into a Wesleyan theological tradition. This collection of essays reinforces a growing awareness that John Wesley was not merely a ‘folk theologian’ or theological educator for early Methodism but a theologian of considerable stature and enduring importance. That his approach was unsystematic makes his theology less interesting to academic scholars; however, by adopting a soteriological perspective, Wesley was an immensely practical theologian for the Christian community at a particularly energetic and creative juncture in the changing religious and intellectual landscape in the West. If the continuing renaissance of interest in Wesley and Methodist studies extends to the renewal of Wesleyan theology, this volume of essays will have served a useful introductory purpose.

Heretic or rebel? The heresy trial of Albert Geyser

During September 1961, a charge of heresy was laid against New Testament scholar and antiapartheid activist Prof. A.S. (Albert) Geyser. The charge was brought by three senior theological students of the University of Pretoria. They accused Geyser of interpreting Philippians 2 in such a way that it undermined the church’s doctrine of Christ’s pre-existence. The heresy trial started on 24 October 1961 under massive public interest. The trial lasted 6 months and the proceedings covered 2672 typed pages. Reporters of 25 national and international newspapers attended the trial. The heresy trial caused widespread international condemnation of what was regarded as an orchestrated attempt to get rid of Geyser, because of his public and radical opposition to apartheid. In this contribution, Geyser’s theological critique of apartheid as well as his conviction of heresy is discussed. The proceedings of the trial, minutes of the moderature, media coverage and Geyser’s publications serve as primary sources. It concludes with a critical evaluation of Geyser’s theology and his role as a public theologian.

Hou Christus die Nederduitsch Hervormde Kerk van Afrika in stand?

Does Christ sustain the Netherdutch Reformed Church of Africa? The Netherdutch Reformed Church of Africa (NRCA) that is situated in South-Africa is currently experiencing a serious decline in numbers. The question arises whether Christ will sustain the NRCA in the words of the Afrikaans Hymn 477 in the ‘Liedboek van die Kerk’ (Hymnbook of the Church): ‘Christ will maintain his church …’ Is it a matter of faith, or even more – a matter of obedience? The membership of the NRCA mainly consists of white Afrikaans-speaking people. Apart from the situation in the NRCA there is also a serious decline in the number of white people in South Africa. It raises the question about the sustainability of the NRCA if it continues to maintain a membership of predominately white Afrikaans-speaking people. The NRCA is very much institutionalised with a history that lacks missional intention and involvement in the community. This study investigates the possibility for a more applicable missional curriculum in the training of theology students to counter the lack of missional involvement. It also investigates new ways to reach the unchurched society with a missional approach. The Fresh Expression Movement that originated in the UK provides a new paradigm for the NRCA that will hopefully lead to a new way of thinking and doing. Will Christ sustain the NRCA? The answer lies in the willingness of the NRCA to show a missional heart for all the people of Africa, especially those in Southern Africa.Keywords: Missional; missional curriculum; missional ecclesiology; institutionalism; toxic organization; spiritual; church planting; fringes; Fresh Expressions

Personal worldview in constructing theological expertise? Avoidance goals and their narrative explanations in the context of career choice

This paper investigates theology students’ goals with respect to their career motivation and career decisions during theological studies. The aim is to investigate the career motivation of Finnish theology students, focusing especially on students aiming at general theological education. Faculties of Theology in Finnish universities provide general theological and teacher education and qualifications for students who want to become pastors for the Evangelical-Lutheran church. In study 1, the reasons given for the curriculum choices were investigated and classified. According to the results, students on different curriculum paths gave different kinds of reasons for their choices. It was especially interesting that students following the general theological curriculum path most often explained their curriculum choice by avoiding the other curricula. The aim of study 2 was to investigate further the perspectives of avoidance, so we focused on the students aiming at a general theological degree. In study 2, the narratives of career choice were analysed. The narratives were classified into four groups: students struggling with adversity (n = 26), searchers (n = 32), rejecting and rejected (n = 29), and general theological degree as a possibility (n = 44). When the studies were taken together, a picture of heterogeneity of student profiles in the general theological curriculum emerged along with the wide range of challenges these students face. These results are discussed in the light of theoretical viewpoints of personal worldview, career choice, and avoidance goals, and some implications for developing theological education are presented.

Spiritual Development and Gratitude among Indian Emerging Adults

Gratitude, a significant Christian value, is regarded as a duty among Indians. The present study examines the role played by spiritual development in gratitude among the Indian population. The participants were emerging Indian male adults, aged between 18 and 30 years. The first sample is from 495 Catholic Indian seminarians (267 theology students and 228 philosophy students) with intensive spiritual training, and the second is from 504 Catholic Indian nonseminarians. We use the Gratitude Questionnaire-6 and the Spiritual Assessment Inventory (SAI) in the study. The results show that the factors of SAI, Awareness (of God) and Realistic Experience (of God), had medium-size correlations with gratitude in both samples. Awareness predicted gratitude in both samples and Realistic Acceptance predicted gratitude only in seminarians. The study shows that individuals with an awareness of God's presence tend to be highly grateful. Spiritually mature individuals who undergo spiritual training were also more grateful.

К вопросу об актуальности педагогической подготовки студентов духовных школ

К вопросу об актуальности педагогической подготовки студентов духовных школ

Positive and negative well-being among adolescents from theological and conventional schools in India

ABSTRACTIn this pilot study, we examined positive and negative well-being among 60 students from theological and conventional schools. Participants included 30 students (50% females) from each school, aged 16–18 years. Self-reported measures included life satisfaction and achievement motivation for positive well-being and stress and anxiety for negative well-being. Results indicated that theological school students reported much lower life satisfaction compared to students in conventional schools with a large effect size. Similar patterns were observed with stress and anxiety, although effects were small. There were no differences in achievement motivation between the two schools. Regarding gender, findings showed that males reported lower stress and anxiety than their female counterparts and these effects were large. Genders did not differ in life satisfaction and achievement motivation.

Ascetic Pneumatology from John Cassian to Gregory the Great by Thomas L. Humphries (review)

Reviewed by: Ascetic Pneumatology from John Cassian to Gregory the Great by Thomas L. Humphries Anthony Briggman Thomas L. Humphries Ascetic Pneumatology from John Cassian to Gregory the Great Oxford: Oxford University Press, 2013 Pp. xviii + 237. $99.00. Students of early Christian theology have all too often treated certain periods of time as just a precursor to later happenings now regarded as more important. Such is the case, Thomas Humphries alerts us, when it comes to the Latin pneumatologies articulated in the fifth and sixth centuries: we have been reading them with an eye fixed upon the filioque. No longer, however, for this volume offers an insightful account of the various and at times competing theologies of the Holy Spirit authored during this period. Two observations guide and to some extent demarcate this study. First, theological accounts of this period often link pneumatology and theological anthropology by attributing to the Holy Spirit the central role in human transformation. Second, pneumatogical differences during this period are sustained by different strains or readings of Augustine’s theology. Humphries proceeds chronologically. John Cassian theologized about the role of the Holy Spirit in the ascetic life: the Spirit guides the interpretation of scripture, forms virtues, reforms thoughts and affections, and grants ecstatic contemplation. Leo the Great’s contrasting orientation toward the laity led him to recognize the activity of the Spirit in the ascetic practices of almsgiving, prayer, and fasting, as well as the sacraments. Prosper of Aquitaine drew upon Augustine’s notion of the Holy Spirit as the Love of God who redirects the human will in order to address matters of the will and predestination raised by the Pelagian controversy. The pneumatological reasoning of the monks of Lérins—including Vincent, Faustus, and Caesarius of Arles—opposed Homoian (‘Arian’) theology and utilized a partial understanding of Augustine’s anti-Homoian arguments. The Scythian monks headed by John Maxentius drew upon Augustine’s thoughts on volition to formulate a pneumatological solution to the debate surrounding grace, free will and predestination—the roots of which run to the Pelagian controversy. The Holy Spirit, he argued, recreates and renews fallen human nature by restoring the will and plays a role at every moment of the Christian life discussed in the debate over predestination. Fulgentius’s grasp of Augustine’s mature Trinitarian theology enabled him to go beyond the Scythians by accounting for the presence and work of the Holy Spirit in the incarnation, and beyond the Lérinians by shaping an account that brought together Trinitarian theology and theological anthropology. Lastly, Gregory the Great drew upon both Cassian and Augustine to construct his vision of the Spirit leading the Christian from fear to love, vice to virtue, ignorance to knowledge, and ultimately to ecstatic contemplation and an understanding of scriptural allegory. This theological analysis allows Humphries to address long-standing questions concerning the pneumatological influences upon the canons of the Second Council of Orange (look to Prosper not the monks of Lérins), the authorship of the Breviary of Faith against the Arians (it was not Caesarius), and the authorship [End Page 129] of Chapters of Saint Augustine (Maxentius or other Scythians wrote at least the first ten chapters). I would like to note two conceptual points that I believe would benefit from further consideration. First, Humphries offers the category of ‘ascetic pneumatology’ as a way of delineating the boundaries of his study, but it proves troublesome. He uses the term to refer to ascetics who author pneumatological accounts, to accounts that ascribe to the Holy Spirit agency in ascetic practices, and to a type of theology relatively uninterested in the doctrinal definition of the Holy Spirit. The category is too broad to be meaningful and is more of a hindrance than an aid in delineating the scope of his work. Second, the dichotomy Humphries draws between theologies interested in the doctrinal definition of the Holy Spirit and those interested in the work of the Spirit in the Christian life also proves problematic. It struggles to account for theologies with both interests, such as those of Ambrose and Augustine. It also struggles to provide a satisfactory way to distinguish eras of pneumatological reasoning. For...

Knowledge and Attitudes of Medical and Non-Medical Turkish University Students about Cervical Cancer and HPV Vaccination.

This study was conducted to determine knowledge, attitudes and practices about cervical cancer and HPV vaccination of students studying in various faculties of Erciyes University. The study was performed among the first and fourth grade students of Medicine, Theology, Education and Economics and Administrative Sciences (FEAS) faculties of Erciyes University. It was aimed to reach 1,073 students and 718 were evaluated. A questionnaire consisting of 48 questions related to the socio-demographic characteristics, knowledge, attitude and practices about cervical cancer and HPV vaccination was administered to the students. The chi-square test and logistic regression were used for the statistical analyses. Of the students, 78.3% were aware of cervical cancer, while 36.1% of them were aware of the HPV vaccine. The percentage hearing about cervical cancer and HPV vaccination was significantly higher among the students of the medical faculty than the others and among fourth grade students comparing with the first grade. The marital status and the presence of a health worker in the family had no significant impact on the knowledge level of the students. The acceptability of the HPV vaccination was low among all students. The knowledge levels of the university students about cervical cancer and HPV vaccination are inadequate. This deficiency is more pronounced among the non-medical students and there is no significant increase during the faculty years. Non-medical students must be provided with information about important public health issues by elective courses. HPV vaccination could provide many benefits for men and women by decreasing the morbidity and mortality of cervical, anal, and penile cancers.

A move towards heutagogy to empower theology students

Society is transforming from the industrial era to an information based, network society. Thereis widespread consensus that due to this revolution in society, education needs to make aparadigm shift in order to stay relevant to the changing needs of society. Although thisparadigm shift is promoted widely in academic literature, it seems as if in practice there arestumbling blocks preventing higher education to make positive strides into a new directionwithin the South African context. This research highlights some of the hurdles that OpenDistance Learning higher education in South Africa is experiencing and also suggests apossible way forward to overcome these obstacles through the implementation of selfdeterminedlearning (heutagogy). In order for heutagogy to be implemented successfully,student support is of the upmost importance both in the curriculum design and the actualteaching and presenting of courses.

Women on leadership? Perspectives from postgraduate theology students through the lenses of social identity

Women on leadership? Perspectives from postgraduate theology students through the lenses of social identity

John Punch, Scotist Holy War, and the Irish Catholic Revolutionary Tradition in the Seventeenth Century.

During the 1640s, the Irish Franciscan theologian John Punch taught his theology students in Rome that war against Protestants was made just by their religion alone. Jesuits like Luis de Molina identified the holy war tradition in which Punch stood as a Scotist one, and insisted that the Scotists had confused the natural and supernatural spheres. Among Irishmen, Punch was unusual. The main Irish Catholic revolutionary tradition employed Jesuit and Thomist theory. They argued that the Stuarts had lost the right to rule Ireland for natural reasons, not supernatural ones; because the Stuarts were tyrants, not because they were Protestants.

Nie(kwestionowana) rola pedeutologii w kształceniu przyszłych nauczycieli religii

Preliminarytraining of religion teachers includes different areas of theological, humanist, pedagogical and catechetic education. To be qualified to teach religion, theology students are required to gain knowledge in pedagogy, didactics, psychology and to develop their practical skills and social competences. Among these general issues, knowledge of the teaching profession is worth particular attention.

Sargent Shriver’s Spiritual Weapons in the “War on Poverty”

In 1964 as the key legislation of the Johnson Administration’s War on Poverty, Congress passed the Economic Opportunity Act of 1964 (EOA). R. Sargent Shriver (1915–2011), head of the resulting Office of Economic Opportunity (OEO) and a devout Catholic, was an intellectually ardent student of theology and political philosophy, especially Catholic social doctrine. Shriver believed that there were common problems of justice that both church and state could address and on which they could collaborate, without trespassing the First Amendment. This article examines how Shriver, using religious sources and themes, enlisted faith-based organizations’ participation in EOA programs. It analyzes how he sought to build a moral consensus on the need to alleviate poverty by emphasizing the sacredness of the individual, the interconnectedness of all segments of society, and the role of spiritual values in fighting poverty and in considering the poor—all themes in Catholic social teaching.

Fruit for the Soul: Luther on the Lament Psalms by Dennis Ngien

Reviewed by: Fruit for the Soul: Luther on the Lament Psalms by Dennis Ngien Troy M. Troftgruben Fruit for the Soul: Luther on the Lament Psalms. By Dennis Ngien. Minneapolis: Fortress, 2015. xxxiv + 339 pp. Dennis Ngien is professor of systematic theology at Tyndale University College and Seminary in Toronto, as well as research professor at Wycliffe College (University of Toronto). Many of his books correlate theological studies with spirituality (e.g., Gifted Response, 2008)—a characteristic true also of his work on Luther (e.g., Luther as a Spiritual Adviser, 2007). In this book Ngien explores Luther’s interpretation of six lament Psalms, drawing attention to his theology, pastoral disposition, and appreciation for the Psalter. Thus, the book aims “to help the wider audience experience the riches of the Psalms” and thereby “reap holy fruits for the care of the soul” (xxxiii). After a foreword (by Robert Kolb) and an introduction, the book includes six chapters, a conclusion, bibliography, and closing indices. Chapter one (on Psalm 6) emphasizes the consolation believers experience in suffering, according to Luther. Since the Christian life is lived under a theology of the cross, trials result in a poverty of spirit that allows space for “God’s embraces” (23). Chapter two (on Psalm 51) explores Luther’s reflections on confession, the spoken Word, justification, the revealed (vs. the hidden) God, and faith (vs. despair). Dynamics as these enable the Christian to experience God’s embrace “in the lap of God’s mercy” (LW 12.327). Chapter 3 (on Psalm 77) describes Luther’s concept of “meditation” as a progression from remembrance and remorse to joy and public praise. Chapter four characterizes Psalm 90 as “Mosaic” in how it reveals sin and death. In response, Luther depicts sighing as a prayer of faith that leads to mercy and joy. Chapter five focuses on an imprecatory Psalm (94), which describes God’s “alien work” of allowing oppression. Contrary to reason, faith perceives divine consolation hidden in suffering, changing the basis of complaint into a reason for God’s praise. Chapter six engages a “beloved” Psalm of Luther’s (118), reflecting on distress and prayer and the natural progression from pleading to thanksgiving. The conclusion depicts the entire book as “an exercise of the theology of the cross” (299): the believer’s experiences of temptation and loss reflect the way of the cross and lead all the more to trust in the God revealed in Christ. [End Page 473] Ngien’s book is an excellent entry into the interpretive mind of Luther. Not simply a commentary on Luther’s commentary, the book deliberately explores Luther’s theology at work in his exegesis, with pertinent historical background and appreciation for his pastoral demeanor. The book draws appropriately on Luther scholars (e.g., Forde, Wengert, Lohse, Paulson, Bayer), emphasizing that Luther’s work on lament Psalms deserves more attention. Ngien’s intended audience, however, is not scholars but “the nonspecialist, more advanced theological students, pastors, and teachers in churches” (xxxiii). Toward this end, scholarly dialogue is moderate and explanations of theological ideas more pronounced. At points the book feels meandering, since no logical progression guides each chapter’s discussions of history, theology, and exegesis. (Including each chapter’s respective Psalm text would help, as would chapter outlines.) But this approach reflects Luther’s exegetical style, making it, arguably, fitting. Still, this and the book’s focus on theological themes make it more likely to appeal to readers already acquainted with and appreciative of Luther and his theology. As implied by the title, the book theoretically focuses less on Luther’s historic interpretive approach and more on “the fruits one could reap from it for the care of the soul” (26). In practice it primarily discusses Luther’s theology in historical perspective, not issues of contemporary spirituality. This work offers an authentic experience of Luther’s interpretive mind at work, with explicit connections to his theology and pastoral vocation. Ngien’s book is an articulate and informed work on Luther’s Psalter exegesis that will stimulate theologically trained Lutherans and revive attention to Luther’s appreciation for lamentation. Troy M. Troftgruben Wartburg Theological Seminary, Dubuque, Iowa Copyright © 2016 Johns Hopkins...

Considering Reflection From the Student Perspective in Higher Education

This article reports the findings of a project to reexamine reflection from the student perspective that took place after a major curriculum revision. The project used a hermeneutically inspired action research method that involved interviewing 17 undergraduate theology students after a two-semester practicum to ascertain the ways in which students understand and use reflection in practice and as a means of establishing identity. The data revealed key themes that surround students’ understanding of reflection: (a) Students think and write about reflection in detached ways, (b) there is a connection between reflection and self-understanding and self-definition, and (c) crisis plays a role in reflection. The article concludes with further discussions of these themes and with recommendations for pedagogical practice.

Reflections on Theology from an Anglo-Jewish Feminist Perspective

Reflections on Theology from an Anglo-Jewish Feminist Perspective

The Aesthetic Dimension in Faith Formation

I teach an intensive course called “God Faith and Art” with masters-level theological students. Through reading, discussion, experiential learning with varieties of artistic mediums, and field trip...

God, Freud and religion: the origins of faith, fear and fundamentalism

Choice Essential Read Did God create man or did man create God? In this book, Dianna Kenny examines religious belief through a variety of perspectives – psychoanalytic, cognitive, neuropsychological, sociological, historical and psychiatric – to provide a coherent account of why people might believe in God. She argues that psychoanalytic theory provides a fertile and creative approach to the study of religion that attempts to integrate religious belief with our innate human nature and developmental histories that have unfolded in the context of our socialization and cultural experiences. Freud argued that religion is so compelling because it solves the problems of our existence. It explains the origin of the universe, offers solace and protection from evil, and provides a blueprint about how we should live our lives, with just rewards for the righteous and due punishments for sinners and transgressors. Science, on the other hand, offers no such explanations about the universe or the meaning of our lives and no comfort for the unanswered longings of the human race. Is religion a form of wish-fulfilment, a collective delusion to which we cling as we try to fathom our place and purpose in the drama of cosmology? Can there be morality without faith? Are science and religion radically incompatible? What are the roots of fundamentalism and terror theology? These are some of the questions addressed in God, Freud and Religion, a book that will be of interest to psychoanalysts, psychologists and psychotherapists, students of psychology, psychoanalysis, philosophy and theology and all those with an interest in religion and human behaviour. Dianna Kenny is Professor of Psychology at the University of Sydney, Australia. She is the author of over 200 publications, including six books.