By C. G. Jung
C. G. Jung, son of a Swiss Reformed pastor, used his Christian heritage all through his occupation to light up the mental roots of all religions. Jung believed faith used to be a profound, mental reaction to the unknown--both the interior self and the outer worlds--and he understood Christianity to be a profound meditation at the which means of the lifetime of Jesus of Nazareth in the context of Hebrew spirituality and the Biblical worldview.
Murray Stein's creation relates Jung's own dating with Christianity to his mental perspectives on faith commonly, his hermeneutic of spiritual concept, and his healing perspective towards Christianity. This quantity contains broad decisions from mental method of the Dogma of the Trinity," "Christ as an emblem of the Self," from Aion, "Answer to Job," letters to Father Vincent White from Letters, and plenty of extra.
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Extra resources for Jung on Christianity (Encountering Jung)
I had to read up on the devil. He seemed to be highly important after all. I again opened Biedermann’s book on Christian dogmatics 32 a father’s unﬁnished work and looked for the answer to this burning question. What were the reasons for suffering, imperfection, and evil? I could ﬁnd nothing. That ﬁnished it for me. This weighty tome on dogmatics was nothing but fancy drivel; worse still, it was a fraud or a specimen of uncommon stupidity whose sole aim was to obscure the truth. I was disillusioned and even indignant, and once more seized with pity for my father, who had fallen victim to this mumbo-jumbo.
Not all men can receive this precept, but only those to whom it is given. . There are eunuchs who have made themselves eunuchs for the sake of the king36 a father’s unﬁnished work dom of heaven. ). Blind acceptance never leads to a solution; at best it leads only to a standstill and is paid for heavily in the next generation. The theriomorphic attributes of the gods show that the gods extend not only into superhuman regions but also into the subhuman realm. The animals are their shadows, as it were, which nature herself associates with the divine image.
Modern people no longer acknowledge the New Testament accounts to be absolutely reliable, but only relatively reliable. Armed with this judgment, critical scholarship lays hold of the person of Christ, snips a bit off here and another bit off there, and begins—sometimes covertly 45 relationship to christianity and sometimes overtly, blatantly, and with a brutal na¨ıvet´e —to measure him by the standard of the normal man. After he has been distilled through all the artful and capricious mechanisms of the critics’ laboratory, the ﬁgure of the historical Jesus emerges at the other end.