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Theologically-Informed Education about Masturbation:
A Male Sexual Health Perspective
(Alex W. Kwee and David C. Hoover) (p. 258-269)
1. The authors present these two scenarios:
(1) A young man and his girlfriend make out during a date but, out of
respect for their shared Christian value system, they abstain from
intercourse. The young man is nevertheless sexually aroused and on returning
home, he masturbates to alleviate his pent-up sexual tension.
(2) Another young man masturbates regularly to pornography and is
desensitized to the way pornography objectifies women. In contrasting these
two scenarios, the authors conclude all of the following EXCEPT
a. Every act of masturbation is sinful.
b. Not every intention behind masturbation is of a lustful nature.
c. There is a moral difference between masturbation done in the presence of pornography and masturbation as the sexual
expression of a fuller yearning for connectedness.
d. Masturbation is a moral gray area.
2. A problem with compulsive masturbation can actually become
worse in which of the following situations?
a. When the treatment goal is complete elimination of masturbation.
b. When masturbation is viewed solely as a spiritual problem that is resolved with more prayer and greater dedication to
God.
c. When no distinction is made between “developmentally normative masturbation” and “sexual addiction.”
d. All of the above.
3. How do the authors interpret Jesus’ teaching in Matthew
5:27-30,
that “anyone who even looks at a woman with lust has already
committed adultery with her in his heart?”
a. Jesus is condemning masturbation, because no one masturbates without lusting.
b. Jesus was establishing a standard of moral purity He knew that people could attain only if they tried hard enough.
c. Jesus was teaching that God’s ethical standards for righteousness were humanly impossible to attain. Christ was offering
Himself as a way to attain righteousness, through His grace,
forgiveness, and reconciliation.
d. Jesus was teaching that the Old Testament laws regarding sexual purity were incomplete.Religious Doubt and
Identity Formation: Salient Predictors of Adolescent Religious Doubt
(Keith A. Puffer, et. al.) (p. 270-284)
4. Which is the best description of doubt?
a. A definite conviction of falsity regarding an issue.
b. The simultaneous presence of two or more contradictory emotions.
c. To be uncertain, hesitant, or indecisive.
d. The tendency to dispute the truthfulness of certain knowledge claims.
5. From the results of this study, which variable was a NEGATIVE
predictor of doubt?
a. religious satisfaction
b. identity moratorium
c. identity achievement
d. doctrinal uncertainties
Winnicott’s Object Relations Theory and the Work of the Holy Spirit (Stephen Parker) (p. 285-293)
6. Using a mother and infant in Winnicott’s object relations theory,
which scenario is comparable to the Holy Spirit as “second paraclete,”
who helps a Christian retain a memory of Christ’s presence during
times of suffering when God seems absent?
a. A mother allowing for her infant son’s illusion of omnipotence
through her hyper-attentiveness.
b. An infant’s identity being conferred through the “mirroring” eye contact between mother and infant.
c. The mother’s attempts to prolong the illusion of omnipotence for as long as possible.
d. The mother provides a holding environment of “good enough mothering” while she disillusions the child, forcing the child to
come to terms with the external world.
Using Spiritual Self-Disclosure in Psychotherapy
(Ryan M. Denney, Jamie D. Aten, and Fred C. Gingrich) (p. 294-302)
7. Which of the following is NOT an appropriate reason for a
therapist
to use spiritual self-disclosure?
a. To model self-disclosure to a more closed client.
b. To be liked by the client.
c. To normalize the client’s experiences.
d. To facilitate hope.
8. A therapist who shares with a client mistakes made by a Biblical
person is an example of ____ self-disclosure.
a. explicit
b. implicit
c. metaphorical
d. inappropriate
Feeling Queasy About the Incarnation: Terror Management Theory, Death,
and the Body of Jesus
(Richard Beck) (p. 303-313)
9. Although Christians intellectually endorse the doctrine of the Incarnation, that Jesus was God in human form, many are
psychologically uncomfortable with the notion of Jesus having
a human body for all the following reasons EXCEPT
a. His physical body, like ours, is a reminder that we are going to
die.
b. It leaves us with painful and graphic images of His physical
suffering and crucifixion for our sins.
c. It might be ambivalent to associate the Divine Son of God with
physical weakness and vulnerability (headaches, vomiting, and
diarrhea).
d. It might be difficult to associate a sinless Jesus with a sexual
body.
Featured Reviews
What We Don’t Say May Hurt Them
The Power of Countertransference: Innovations in Analytic Technique
(Karen J. Maroda)
10. Karen Maroda’s book teaches therapists that patients, like
children, have an innate need to give to their therapists (parents). The
only way
for therapists to avoid misusing their patients’ need to help them is for
the therapists to
a. disclose counter transference even when the patient does not ask for
it.
b. always locate the source of the patient transference in the patient
alone and never the therapist.
c. become aware of what they want or need from each particular patient.
d. disclose only personal information, not emotional reactions, to the patient. |
