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The Feminine in Jungian Psychology and in Christian Theology investigates the implications for Christian theology of Jung's special insights into the feminine. In it, Ann Belford Ulanov gathers together in one volume what Jung and Jungians have discovered about the feminine in order to explore what Jungian thought and methods may illuminate about the place of the feminine in Christian theology. Jung focuses on the human person and sees as central its mixture of masculine and feminine elements. In a time when so much is asserted and written about women in society--their rights, roles, identities, needs, and contributions--it is especially significant that Jung asserts the existence of the feminine as a key element, not only in women but in men as well. No less contested are the roles and identities of Christians. Ulanov brings into focus the deep and fascinating connections between theology and psychology.
PSYCHOLOGY/POP PSYCHOLOGY
C. G. Jung, son of a Swiss Reformed pastor, used his Christian background throughout his career to illuminate the psychological roots of all religions. Jung believed religion was a profound, psychological response to the unknown--both the inner self and the outer worlds--and he understood Christianity to be a profound meditation on the meaning of the life of Jesus of Nazareth within the context of Hebrew spirituality and the Biblical worldview. Murray Stein's introduction relates Jung's personal relationship with Christianity to his psychological views on religion in general, his hermeneutic of religious thought, and his therapeutic attitude toward Christianity. This volume includes extensive selections from Psychological Approach to the Dogma of the Trinity," "Christ as a Symbol of the Self," from Aion, "Answer to Job," letters to Father Vincent White from Letters, and many more.
Jung, in contrast to Freud, has typically been considered more sympathetic to women largely because of his emphasis on the feminine as a way of being in the world and on the ‘anima’, the unconscious feminine aspect of male personality. Feminists, however, have viewed Jung’s whole notion of the ‘feminine’ with suspicion, seeing it as a projection of male psyche and not an authentic understanding of female humanity. For Demaris Wehr both feminism and Jungian psychology have been guiding forces, and in this book, originally published in 1988, she mediates between feminists and classical Jungians – two groups historically at odds. She faces squarely the male-centred assumptions of some Jungian concepts and challenges Jung’s claims for the universality and purely empirical basis of his work, but nevertheless maintains an appreciation for the value of Jung’s understanding of human nature and the process of individuation. By bringing the insights of feminist theology to bear on the seemingly unbridgeable gap between analytical psychology and feminism, she succeeds in reclaiming Jungian psychology as a freeing therapy for women and reveals it as the ultimately liberating vision its founder intended it to be.
An insightful and convincing interpretation of Jung's encounter with Christianity. In the last 20 years of his life, Jung wrote extensively on the Trinity, the Mass, alchemy and the Bible, in what Stein understands as his effort to help Christianity evolve into its next stage of development. Here, Stein provides a comprehensive analysis of Jung's writings on Christianity in relation to his personal life, psychological thought, and efforts to transform Western religion.
The presenting problem of this study: Is it possible for a polarity of psychology and Christianity to be established by a juxtaposition of the works of a Christian icon and a psychology icon? This study focuses on mythology, theology, and psychology, weaving masculine and feminine principles into the lacunae of the tapestry (the sodality) of Western Religion, the substructure of the spiritual and psychological development of C.G. Jung and C.S. Lewis. Lewis, despite his unconscious use of (feminine) psychology, considers it antipathetical. Jung, his covert alliance with Christianity notwithstanding, pleads similar antipathetic views towards the institutional Church. Both Lewis and Jung, as children, chose to not trust God or women. Lewis' mother died when he was nine, and God no longer was in good stead with him. He grows up in an all male household with no feminine model. Jung grew not to trust 'Lord Jesus, ' and although his mother was important to him, he, despite the ineptitude of his father, forever trusted men, but not women. Jung and Lewis, two crusty old lions of men, are Garden People (metaphor for humankind). The history of this indefatigable species and their descendents is one of enmeshment in transition between the Garden (wisdom, freedom, growth, and expansion) and the Wilderness (theological systems, rigidity, and stagnation). Jung, entering the garden, embraces the feminine, whereas Lewis does not enter the garden, maintaining a regimental patriarchal Christianity. The dialogue of Jung and Lewis, in which they agree to disagree, exemplifies a divergence and convergence of their mythotheopoeic and psychological positions. As I begin this study, my thoughts are pendulous: Is it possible to fulfill my priestly vows, concurrently practicing psychology according to a Jungian model? An apt danger is polarization, for which no psyche has room. My inner self demands synchronization, solution. For the psyche to be healthy and whole, polarity is not a mere option. My creation of the dialogue of Jung and Lewis changes nothing for them, but allows the cobwebs in my mind to dissipate. Polarity is possible! As one travels the parallel mythology-paved roads of theology and psychology that remain mostly separate, but sometimes converge, the traveler, unconsciously, intentionally, sometimes forcefully, creates a synchronicity. Divergence, like convergence, to be a unit, must have masculine and feminine commonality.
In this first extensive Jungian treatment of Milton's major poems, James P. Driscoll uses archetypal psychology to explore Milton's great themes of God, man, woman, and evil and offers readers deepened understanding of Jung's profound thoughts on Godhead. The Father, the Son, Satan, Messiah, Samson, Adam, and Eve gain new dimensions of meaning as their stories become epiphanies of the archetypes of Godhead. God and Satan of Paradise Lost are seen as the ego and the shadow of a single unfolding personality whose anima is the Holy Spirit and Milton's muse. Samson carries the Yahweh archetype examined by Jung in Answer to Job, and Messiah and Satan in Paradise Regained embody the hostile brothers archetype. Anima, animus and the individuation drive underlie the psychodynamics of Adam and Eve's fall. Driscoll draws on his critical acumen and scholarly knowledge of Renaissance literature to shed new light on Jung's psychology of religion. The Unfolding God of Jung and Milton illumines Jung's heterodox notion of Godhead as a quarternity rather than a trinity, his revolutionary concept of a divine individuation process, his radical solution to the problem of evil, and his wrestling with the feminine in Godhead. The book's glossary of Jungian terms, written for literary critics and theologians rather than clinicians, is exceptionally detailed and insightful. Beyond enriching our understanding of Jung and Milton, Driscoll's discussion contributes to theodicy, to process theology, and to the study of myths and archetypes in literature.