Fear-Conqueror, Fear-Bearer, Fear-Exploiter, and Fear-Miner (Eric H.F. Law)
1. Jesus was a fear-miner because
a. His teachings made the religious leaders afraid of His popularity and
authority with
the people.
b. His followers were motivated by fear of punishment.
c. He taught others to mine their fears for love, wisdom, grace,
forgiveness, justice,
and courage.
d. He taught that beneath all racism was the fear of inferiority.A
Response: Friendship as a Balm for Fear (Lerrill J. White)
2. The author cites which biblical example of friendship?
a. David and Jonathan (I Samuel 18:1)
b. Abraham as a friend of God (James 2:23)
c. The Lord speaking to Moses face to face as a man speaks to his friend
(Exodus 33:11)
d. Jesus and His disciples (John 15:14, 15)
When They Come Home: Posttraumatic Stress, Moral Injury, and Spiritual
Consequences for Veterans (Kent D. Drescher and David W. Foy)
3. For returning war veterans, which of the following is NOT a symptom of
PTSD?
a. intrusive flashbacks of traumatic events.
b. loss of interest in formerly enjoyed activities.
c. hyper vigilance: scanning one’s environment for danger.
d. a vocal opposition to war.
4. Chaplains and counselors can be quite helpful to returning veterans by
helping
them wrestle with the problem of why evil is allowed by God. Historically,
this
problem is called
a. sovereignty
b. theodicy
c. existentialism
d. vicarious suffering
The Great Lie: “You will not die.” A Book Review Essay (Dick Millspaugh)
5. In Out of Night, William P. Mahedy says that a Vietnam veteran
gave the Church another chance because a chaplain
a. convinced him to renounce war.
b. continued to visit his unit, both living and dead.
c. helped him to study the Bible.
d. told him the story of Dietrich Bonhoeffer.
Trauma and Spirituality (Han van den Blink)
6. Which is NOT true?
a. A trauma can be completely resolved so it is never again reactivated.
b. Brief, repetitive prayers can keep the thinking part of the brain
(prefrontal cortex)
engaged when the emotional part (amygdala) is overwhelmed,
thus reducing the
person’s sense of helplessness during reactivation of trauma.
c. Helpers should give victims of trauma complete control of what to talk
about.
d. An example of the dangers of emotivism is when a marriage ends because
one
spouse no longer feels any love for the other spouse.
A Response: Fear and Love as Partners (Lori Klein)
7. What did Rabbi Klein visualize as she prayed for her friend with advanced
cancer?
a. the triumph of good over evil.
b. the casting out of fear through love.
c. God being afflicted by our afflictions.
d. God carrying us as a shepherd carries His sheep.
Christian Spiritual Direction in the Confucian Culture: A Korean
Perspective (KangHack Lee)
8. Which is NOT a Confucian influence on Korean culture?
a. A younger directee has a calm attitude toward an older spiritual
director.
b. A female directee has low self-esteem.
c. A younger directee shares his feelings with an older spiritual director.
d. A younger directee displays courtesy toward a spiritual director, even in
disagreement.
Fear as a Dynamic in Supervision (R. Scott Sullender)
9. The author attributed most of his fear in supervision to
a. Dr. Clinebell’s high standards.
b. the requirement to be honest about his weaknesses.
c. his own fear of rejection and criticism.
d. feeling powerless in a review session.
Encountering the Other (Naomi Kalish)
10. Two concentration camp survivors, Majer and Stasick, responded to
their suffering by
a. living passionately through art, music, and poetry.
b. developing a theology of Creation as a plan gone awry.
c. using Object Relations Theory to promote healing.
d. increasing self-awareness through Family Systems Theory.
