In this New Studies in Biblical Theology volume, Richard Lints argues that "idol" language in the Bible is a conceptual inversion of the "image" language of Genesis 1. He shows how the narrative of human identity runs from creation to fall to redemption in Christ, and examines the recent renaissance of interest in idolatry with its conceptual power to explain the "culture of desire."

In this hypothetical correspondence, Malcolm Jeeves urges Christian students to enter the brave new world of neuroscience ready to have their faith examined and their experiences of God put to the test. When we do this, he argues, being mindful of oversimplifications as we go, the integration of Christianity and psychology becomes possible.

This book uses evolutionary psychology as a lens to explain religious violence and oppression. The author, a clinical psychologist, examines religious scriptures, rituals, and canon law, highlighting the many ways in which our evolutionary legacy has shaped the development of religion and continues to profoundly influence its expression. The book focuses on the image of God as the dominant male in Judaism, Christianity, and Islam. This traditional God concept is seen as a reflection of the “dominant ape” paradigm so evident in the hierarchical social structures of primates, with whom we have a strong genetic connection. The author describes the main features of male-dominated primate social hierarchies— specifically, the role of the alpha male as the protector of the group; his sexual dominance and use of violence and oppression to attain food, females, and territory; in-group altruism vs. out-group hostility (us vs. them); and displays of dominance and submission to establish roles within the social hierarchy. The parallels between these features of primate society and human religious rituals and concepts make it clear that religion, especially its oppressive and violent tendencies, is rooted in the deep evolutionary past. This incisive analysis goes a long way toward explaining the historic and ongoing violence committed in the name of religion.

This book contains a comprehensive account of what Jung had to say about the God-image between 1902 and 1961. The author traces the development of Jungian ideas and challenges the popular view that Jung's thought took shape after his break with Freud. He shows the gradual evolution of Jung's ideas and demonstrates the strengths and inconsistencies inherent in Jung's methodology.

This two-volume handbook presents the most comprehensive coverage of the current state of the psychology of religion and spirituality.

Over a century ago, psychologists who were fascinated with religion began to study and write about it. Theologians and religious practitioners have responded to this literature, producing a fascinating dialogue that deals with our fundamental und- standings about the human person and our place in the world. This book provides an introduction to the important conversations that have developed out of these interchanges. The dialogue between psychology and religion is difficult to study for a number of reasons. First, it requires knowledge of both psychology and religion. People with a background in psychology often lack a solid understanding of the religious traditions they wish to study, and theologians may not be up to date on the latest developments in psychology. Second, it requires conceptual tools to organize the material and understand the basic problems involved in any attempt to connect the science of psychology with religion. These concepts can be found in many places, for instance in the writings of philosophers of science, but they are complex and often hard to follow for those without a proper theological and philosophical ba- ground. Finally, authors who write on the topic come to the study of psychology and religion from a variety of academic and personal backgrounds. This makes for wonderful diversity in conversations, but it makes understanding and mastery of the material quite difficult.