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22] One unresolved point was White's perspective that evil is the absence of good, whereas Jung believed that an adequate god image must include evil to balance the good. In addition, White floundered on Jung's assumption that the Hebrew-Christian god image changes over time, and that it would be replaced by something different in the distant future.

The eminent Jewish theologian and philosopher, Martin Buber, had a lifelong interest in psychoanalysis, and may have attended the same Eranos conference with Jung in 1934. In 1952 Buber and Jung exchanged letters regarding a paper Buber had published entitled "Religion and Modern Thinking". In his rejoinder, Buber claimed that Jung had strayed outside his realm of expertise into theology by asserting that God does not exist independent of the psyches of human beings. He concluded that Jung was "mystically deifying the instincts instead of hallowing them in faith", which he called a "modern manifestation of Gnosis".[23]

Naomi R. Goldenberg, after reviewing Jung's idea of archetypes as disembodied Platonic forms and on the damage done to women by the mind-body dichotomy, suggests that "feminist theory radically depart from the Jungian archetype [and] from all systems of thought that posit transcendent, superhuman deities."[24] While rejecting this part of Jungian theory, she does recommend that women can use Jung's practice of active imagination, or "dreaming the dream onward", to form a satisfying psychospiritual community.[25]

In his 1994 book,[26] Richard Noll makes the case that Jung promoted his psychological theories as a pagan religion, and asserts that one cannot be both a Catholic and a Jungian.

While succeeding in parsing out three different ways in which Jung spoke of theology and psychology, Stein admits that "the critical literature is ... rather unsophisticated and off the mark because the major tenets have not been adequately grasped"[27] While this may be true, as may well be true the apologist's notion that Jung often understood his critics better than the critics understood him, significant knowledgeable disagreement exists over Jung's interpretation of religion.

See also[edit]

References[edit]

Constructs such as ibid., loc. cit. and idem are discouraged by pedia's style guide for footnotes, as they are easily broken. Please improve this article by replacing them with named references (quick guide), or an abbreviated title. (March 2010)
  1. ^ Heisig, James. "Jung and Theology: A Bibliographical Essay" in Spring, 1973
  2. ^ Memories, Dreams, Reflections, ed. Aniela Jaffe, Random House, 1973.
  3. ^ Carl Jung, "The Spiritual Problem of Modern Man", Civilization in Transition. Vol 10, The Collected Works of Carl G. Jung, tr. R.F.C. Hull. Bollingen Series XX. Princeton University Press
  4. ^ Murray Stein, "C.G. Jung, Psychologist and Theologian", Jung and Christianity in Dialogue: Faith, Feminism and Hermeneutics, ed. Robert L. Moore and Daniel J. Meckel, Paulist Press, 1990
  5. ^ Carl Jung, Answer to Job, Ch. 15 in The Portable Jung, ed. Joseph Campbell, Penguin Books, 1971
  6. ^ Carl Jung, in Psychology and Religion: West and East, Vol 11, The Collected Works of Carl G. Jung, tr. R.F.C. Hull. Bollingen Series XX. Princeton University Press
  7. ^ All available in Psychology and Religion: West and East, Vol 11, The Collected Works of Carl G. Jung, tr. R.F.C. Hull. Bollingen Series XX. Princeton University Press
  8. ^ Edward F. Edinger. Ego and Archetype: Individuation and the Religious Function of the Psyche, Shambhala Publications, Boston, 1972.
  9. ^ Marie-Louise von Franz. On Dreams & Death: A Jungian Interpretation, Open Court Publishing, Chicago, IL, 1998.
  10. ^ John A. Sanford. The Kingdom Within: The inner meaning of Jesus' sayings, rev. ed, Harper Collins, San Francisco, 1987
  11. ^ Wallace Clift, "Jung and Christianity: The Challenge of Reconciliation", The Crossoad Publishing Company, NY, 1982, pp156-157
  12. ^ Jean Dalby Clift and Wallace Clift, "The Archetype of Pilgrimage: Outer Action with Inner Meaning", The Paulist Press, NY, 1996.
  13. ^ Moore and Gillette, The Warrior Within, William Morrow & Co, NY, 1992, p113, p154
  14. ^ Moore and Gillette, The Lover Within, William Morrow & Co, NY, 1993, p108
  15. ^ Moore and Gillette, The Magician Within, William Morrow & Co, NY, 1993, p87, p192
  16. ^ Moore and Gillette, The King Within, William Morrow & Co, NY, 1992, p101-5, p186-7
  17. ^ James Hillman, The Dream and the Underworld, Harper and Row, New York, 1979.
  18. ^ James Hillman, postscript (1994) to Insearch: Psychology & Religion, 2nd Ed, Spring Publications, Woodstock, CT, 1967
  19. ^ Ibid., and James Hillman and Michael Venura, We've Had a Hundred Years of Psychotherapy—and the World's Getting Worse, Harper Collings, San Francisco, CA, 1993.
  20. ^ Hillman, The Dream and the Underworld
  21. ^ The Jung-White Letters, ed. Ann Conrad Lammers, Adrian Cunningham, Murray Stein, Routledge, 2007
  22. ^ from Preface, Moore and Meckel, op. cit.
  23. ^ "Buber and Jung", Martin Buber on Psychology and Psychotherapy: Essays, Letters and Dialogue, ed. Judith Buber Agassi, Syracuse University Press, 1999
  24. ^ Naomi R. Goldenberg, "Archetypal Theory and the Separation of Mind and Body", in Weaving the Visions: Patterns in Feminist Spirituality, ed. Plaskow and Christ, Harper, San Francisco, 1989, p249
  25. ^ Naomi R. Goldenberg, "Dreams and Fantasies as Sources of Revelation: Feminist Appropriation of Jung", in Womanspirit Rising, ed Christ and Plaskow, Harper, San Francisco, 1992, p226
  26. ^ Noll, R., The Jung Cult: Origins of a Charismatic Movement. Princeton University Press: New Jersey, 1994.
  27. ^ Stein, op. cit.

Further reading[edit]