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| The Emotional Burden of
Monotheism: Satan, Theology, and Relationship with God (Richard Beck and
Sara Taylor) (p. 151-159) 1. This study concluded that a. people blame God more for natural disasters than they blame Satan. b. people invented the concept of Satan so they wouldn't have to blame God for evil. c. people with a strong concept of Satan tend to blame God less for pain and suffering. d. Satan, not God, would more likely be blamed for a loved one dying from cancer. 2. Which is NOT an example of warfare theodicy? a. Isaiah 46:6-7 "I am the Lord and there is no one else. I form light and create darkness: I make peace, and create evil: I the Lord do all these things. b. In Daniel Chapter 10, an answer to prayer is delayed due to angelic combat. c. I Peter 5:8 "Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour." d. John Milton's Paradise Lost. Who Cares? Generativity and the Moral Emotions, Part 1. Advancing the "Psychology of Ultimate Concerns." (G. Michael Leffel) (p. 161-181) 3. "Relational generativity" is defined as "The motive and capacity to participate in and take care of the strengths-development of cared for others." What does the author propose as a new motivational source for taking care of others? a. the simple pursuit of happiness, where one takes care of others because of the pleasure it brings oneself. b. the need for maturity, where one's thinking is comprised of complexity of meaning making, moral reasoning, and differentiation of self from others. c. a combination of happiness and maturity, since happy people also tend to be mature people, and mature people also tend to be happy people. d. moral affective capacities (virtues). These provide positive and moral emotions which energize relational generative action. 4. In S.D. Browning's discussion of recent theological conversation concerning the nature of love, he suggests that various contemporary forces are working in the intellectual community to reconstruct the meaning of Christian neighbor-love. These new interpretations of Christian love are NOT characterized by a. more value placed on self-regard. b. more emphasis on how early experiences of bonding and attachment form one's capacity for empathy. c. greater importance on mutuality and equal-regard. d. self-sacrificial activity on behalf of others with no thought for any benefit to the self. Who Cares? Generativity and the Moral Emotions, Part 2: "A Social Intuitionist Model" of Moral Motivation (G. Michael Leffel) (p. 182-201) 5. Considering Haidt's Social Intuitionist Model (SIM), which would NOT be a direct result of intuitions -- fast, effortless, and automatic affective responses? a. You have a flash of feeling (affect) which leads you to praise or condemn someone's behavior. b. You consciously evaluate a situation using moral reasoning. c. You experience moral emotions which increase the likelihood of engaging in actual moral behavior. d. You have procedural skills that act as scripts for how you should behave in a particular situation. 6. What evidence seems to support the notion that moral emotion does energize moral action? a. Neuroimaging research of the brain shows that when someone acts on a moral belief, their frontal and prefrontal areas become active. b. Neuroimaging research of the brain shows that when someone decides not to act on a moral problem, their frontal and prefrontal areas do not become active. c. Research on "acquired sociopathy" shows that when emotion is removed from decision making people do not become more reasonable or ethical; they become unable to "feel" the rightness and wrongness of simple decisions and judgments. d. all of the above. Who Cares? Generativity and the Moral Emotions, Part 3. A Social Intuitionist "Ecology of Values" (G. Michael Leffel, Malerie E. Fritz, Michelle R. Stephens) (p. 202-221) 7. In the Moral Affective Capacities model (MAC), which moral emotion is defined as the "capacity for positive response when others do not respond rightly to self"? a. love b. empathy c. forgiveness d. humility 8. In the MAC model, which moral emotions are associated with altruism, the motive to help and regulate the well-being of others? a. trust, love, elevation b. empathy, compassion/sympathy c. gratitude, positive pride d. guilt, forgiveness, humility Journal File Mental Health, Religion, and Culture (Chou, H.G.) The religious life and happiness of Protestants involved with the charismatic movement (p. 234) 9. Protestants who were involved in the charismatic movement were ___ than those not involved in the movement. a. more likely to pray b. more likely to attend religious services c. happier d. both (a) and (b) Journal File Journal of Psychology and Christianity (Rosik, C.H. and Pandzic, J.) Marital satisfaction among Christian missionaries: A longitudinal analysis from candidacy to second furlough (p. 234) 10. This study found that marital satisfaction for Christian missionaries a. significantly decreased in the four years between their candidacy and first furlough and did not improve by their second furlough. b. significantly decreased in the four years between their candidacy and first furlough but improved by their second furlough. c. increased in the four years between their candidacy and first furlough but decreased by their second furlough. d. increased over all their years from candidacy to their second furlough. |
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