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"Eleanor McLaughlin traces the development of Bonhoeffer's work on unconscious Christianity in his writings and constructs a definition of the term, shedding light not only on Bonhoeffer's later works, but his theological development as a whole"--
In the last years of his life, Dietrich Bonhoeffer began work on an idea that he called unbewußtes Christentum, "unconscious Christianity." While Bonhoeffer’s other ideas from this period have been extensively studied and are important in the field of theology and beyond, this idea has been almost completely ignored. For the first time in Bonhoeffer scholarship, Eleanor McLaughlin provides a definition of unconscious Christianity, based on a close reading and analysis of the texts in which Bonhoeffer mentioned the term. From a variety of surviving texts, from a scribbled marginal note in his Ethics manuscript to the fiction he wrote in prison, she constructs a detailed definition of unconscious Christianity that sheds light not only on Bonhoeffer’s late work but his theological development as a whole.
Vitz psychoanalyzes Freud's motivation to reject religion.
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.
Sailing into New York Harbor, Sigmund Freud stood on the deck and gazed upon a statue that was meant to symbolize someone else's vague notion of freedom. The embryonic field of psychology--so very interested to hear this theory, which excavated the depths of the psyche--anticipated his arrival in America with lamentably eager fanfare. Whether out of hubris or prescience Freud could only whisper, "They don't realize we are bringing them the plague." It was a theory that undercut our creative justifications for every action and belief, and it suggested our anxious identities are charted by a big Other--one we cannot begin to comprehend. As psychoanalysis undergoes a resurgence of interest within religious studies, political theory, and cultural criticism, its innovative and peculiar claims remain difficult to grasp without any guide for the perplexed. In God Is Unconscious: Psychoanalysis and Theology, Tad DeLay explores the provocative teaching of psychoanalyst Jacques Lacan and its implications for Christianity. Partly an introductory exposition of Freud, Žižek, and Lacan, and partly an application of psychoanalysis to religion and politics, this book is organized as a theological meditation on an incendiary theory.
Themelios is an international, evangelical, peer-reviewed theological journal that expounds and defends the historic Christian faith. Themelios is published three times a year online at The Gospel Coalition (http://thegospelcoalition.org/themelios/) and in print by Wipf and Stock. Its primary audience is theological students and pastors, though scholars read it as well. Themelios began in 1975 and was operated by RTSF/UCCF in the UK, and it became a digital journal operated by The Gospel Coalition in 2008. The editorial team draws participants from across the globe as editors, essayists, and reviewers. General Editor: D. A. Carson, Trinity Evangelical Divinity School Managing Editor: Brian Tabb, Bethlehem College and Seminary Consulting Editor: Michael J. Ovey, Oak Hill Theological College Administrator: Andrew David Naselli, Bethlehem College and Seminary Book Review Editors: Jerry Hwang, Singapore Bible College; Alan Thompson, Sydney Missionary & Bible College; Nathan A. Finn, Southeastern Baptist Theological Seminary; Hans Madueme, Covenant College; Dane Ortlund, Crossway; Jason Sexton, Golden Gate Baptist Seminary Editorial Board: Gerald Bray, Beeson Divinity School Lee Gatiss, Wales Evangelical School of Theology Paul Helseth, University of Northwestern, St. Paul Paul House, Beeson Divinity School Ken Magnuson, The Southern Baptist Theological Seminary Jonathan Pennington, The Southern Baptist Theological Seminary James Robson, Wycliffe Hall Mark D. Thompson, Moore Theological College Paul Williamson, Moore Theological College Stephen Witmer, Pepperell Christian Fellowship Robert Yarbrough, Covenant Seminary
In this provocative book, one of Europe's foremost philosophers contemplates the future of religion in the postmodern world.
If you're a Christian, this book will change your life. It addresses a problem that has always troubled you. If Christianity is true, why do so many people disbelieve it, why is it losing its hold over the world, and why is it possible to imagine a world of the future with no Christians at all? Christianity is being attacked on all fronts, and seems close to total defeat. The future does not look Christian. It looks the opposite. How can that be if Christianity is the truth of reality? You, as a faithful Christian, are enraged by the way the world has turned against Christianity, and you know the world is lost if it does not turn back to the Truth, revealed in Jesus Christ. The most important idea in Christianity is the Second Coming. Christ is coming back. That's when all the unbelievers will be made to eat their words and beg for forgiveness. The question is this – why hasn't Jesus already returned? What is he waiting for? The answer ought to be obvious. We aren't waiting for him. He is waiting for us. Jesus isn't the hold-up. We are. The First Coming was when Jesus appeared on earth to show us what to do. The Second Coming happens when we have actually done it! But we haven't done it – nowhere near – and that's the whole problem. Christianity reeks of failure. After two thousand years of Christianity, why isn't the world saved? What has gone wrong? The answer is obvious. Christianity has been sabotaged. Its enemies have warped and distorted it. Satan is the Father of Lies. His greatest lie was sewn into Christianity to corrupt Christ's message. That corruption must be undone, so that people see true Christianity, the Christianity of its First Age, when Christianity, as a pure movement of the ordinary people, the oppressed people, the godly people, swept the world, even reaching the doors of the imperial palace of Rome. But that's when everything went wrong. When those doors opened, it was Satan who stood there. It was Satan who welcomed in Christianity and turned it into a message of earthly power, not of love and truth. You all know this. You all want to know what to do about it. How can the Devil be purged from Christianity?