The concept of unconscious motivation has had wide acceptance in recent decades, making its appearance in drama, art, literature, law, and education as well as in psychology and psychiatry. The idea has also had wide currency in theology, especially through the literature of the pastoral counseling movement, which has been strongly influenced by psychoanalysis. Many voices within theology have urged that the insights of depth psychology be mobilized to illuminate and perhaps to revise traditional theological concepts. Reinhold Niebuhr, for example, wrote: "We cannot scorn insights in which truth has been distilled from the half-truths of both Freudianism and Neo-Freudianism."1 Samuel Miller, noting that "psychody namics has introduced a new dimension of great power and diversity," urgently advocates exploration of relationships between psychology and theology: "Nothing is more critically needed at the present moment than a definitive study of the relationship of psychodynamic structures to the transcendental realities of theological affirmation."2 Miller recognizes the naturalistic context of psychodynamics, its lack of scientific credentials, and its brash assumption of authority over other criteria of truth, but insists that it be heard: "Psychodynamics is a new dimension of human reality but it is