C G Jung And Hans Urs Von Balthasar

This book brings together the work of Carl Gustav Jung and Hans Urs von Balthasar, two of the most creative thinkers in psychology and theology in the twentieth century, to critically compare their ideas on the perennial question of God’s involvement with evil. In later life Jung embarked on a project relating to Christianity, with psychotherapeutic and theological intentions, forming his collection of essays, Symbolik des Geistes, in which God and evil was a major theme. Balthasar gave significant attention to Jung’s psychology in his own theological trilogy, but opposed the approach to God and evil that Jung presented. In this book Les Oglesby provides a thorough examination of convergences and divergences in Jung and Balthasar’s thinking, their different approaches to the origins and reality of evil, as well as their alternative theological orientations. The book culminates with a study of each man’s understanding of the central event of Christianity, Christ’s death on the Cross and his descent to the dead and discusses how Balthasar’s ‘vertical’ and Jung’s ‘horizontal’ approach to this major happening can be held together fruitfully with one another. Illustrating how analytical psychology and Christian theology can mutually enrich one another when they are held in creative tension, this book invites reflection on the meaning of the central symbol of Christianity, and God’s involvement with evil as an aid to integrated psychological living and theological maturity. It will prove fascinating for students of psychology and religion as well as for Jungian analysts and practical theologians.

This is the introduction to the second part of the trilogy which is von BalthasarÕs major work. The Glory of the Lord approaches revelation from the standpoint of the beautiful. The final part of the trilogy, the Theo-Logic, will treat Christian revelation from the standpoint of the true. In this first volume von Balthasar shows how many of the trends of modern theology (e.g. ÒeventÓ, ÒhistoryÓ, ÒorthopraxyÓ, ÒdialogueÓ, Òpolitical theologyÓ) point to an understanding of human and cosmic reality as a divine drama. He will then consider objections to such a theological dramatic theory and also the relationship between the Church and the theatre. This volume assembles the materials and the themes that will make it possible in subsequent volumes to develop this theological dramatic theory. "Émeeting Balthasar was for me the beginning of a lifelong friendship I can only be thankful for. Never again have I found anyone with such a comprehensive theological and humanistic education as Balthasar and de Lubac, and I cannot even begin to say how much I owe to my encounter with them." ÑJoseph Ratzinger (Pope Benedict XVI) Ê

In response to the recent critiques made against Balthasar’s interpretation of Christ’s descent into hell on Holy Saturday, this book argues that Balthasar does not intend to present a radical reinterpretation of the doctrine in contrast to the traditional teachings but rather intends to fully appreciate the in-betweenness of Holy Saturday as the day of transition from the cross to the resurrection, from the old aeon to the new. The book further argues that this awareness of the “in-betweenness” can be detected throughout Balthasar’s theological corpus and provides a clue to interpret his thoughts on Christian discipleship and suffering. After all, the Christian existence is also characterized by the transition from the old aeon to the new, from suffering to victory. The Christian believes that their victory is already here and not here yet. In this sense, the Christian still lives in Holy Saturday. Eventually, we can deepen our understanding of Christian discipleship and suffering in the light of Holy Saturday. In short, we could patiently endure our Holy Saturday because of Christ’s Holy Saturday in hell.

How do Christians understand the Trinity? How does this understanding relate to other Christian teachings? In conversation with key thinkers in contemporary and classical theology, particularly Henri de Lubac, Karl Rahner, Thomas Aquinas and Augustine, this book argues that a theology of symbols can help us glimpse the mystery of the Trinity and see how this central Christian teaching corresponds to Christian understandings of creation, humanity and the church. A symbol is not here understood as an arbitrary sign, but as a sign that mediates the presence of the symbolized. Joshua Mobley examines the understanding of the Father as “symbolized” in the Son who is the “symbol” of the Father by the “symbolism” of the Spirit, the personal agent of unity between Father and Son. These trinitarian relations then structure creaturely relations to God: God is symbolized in creation, which is a symbol of God by participation in the Son, and the church is symbolism, the union of creation with God by the power of the Spirit. Mobley thus argues that a theology of symbol helps coordinate trinitarian theology with key themes in Christian dogmatics.

This book provides a re-appraisal of Carl Jung’s work as a personality theorist. It offers a detailed consideration of Jung’s work and theory in order to demystify some of the ideas that psychologists have found most difficult, such as Jung’s religious and alchemical writings. The book shows why these two elements of his theory are integral to his psychology of personality and goes on to propose a framework on which to base a collaborative research programme that could provide much needed and, at present, unavailable validation data for some of Jung’s key theoretical concepts. Divided into two parts, theory and practice, the author begins by emphasising the importance of religion and alchemy for understanding Jung’s key concepts of individuation and the self, as well the link between Jung’s concept of the archetype and its function in the development and transformation of personality. The book considers the whole of Jung’s work as a comprehensive theory of personality to which all strands, including his writings on religion and on alchemy contribute. The second part of the book is both empirical and theoretical. Crellin reviews the history of the presentation of Jung’s work in personality literature and discusses how inaccurate representation, the limitations of existing evaluation criteria, and consequent negative perceptions of Jung’s theory in textbooks of personality psychology have contributed to the creation of a mythical Jung. This book will appeal to both psychological practitioners who are unfamiliar, or only have a vague understanding of Jung’s ideas, as well as Jungian psychoanalysts, who are knowledgeable about Jung’s writings, but whose training may not have addressed the problem of theory evaluation in relation to Jung’s theory.

Despite their prevalence and weight in many of his collected works and letters, Jung did not articulate a general theory of the ego and consciousness. Towards a Jungian Theory of the Ego examines the development of Jung’s concept of the ego as he expanded and revised this concept, from his earliest formulations about consciousness while a student, to his mature thoughts at the end of his life. Drawing on Ego Psychology as a theoretical framework, Evers-Fahey proposes that Jung uses the concept of ego in four distinct ways and that he developed and used his ego concept based on two discrete paradigms. These distinctions explain the confusion and ambiguity found when examining the development of Jung’s analytical psychology over his lifetime. This book provides an examination of ego development and ego defenses based on a unique Jungian standpoint, as well as discussion of the relationship between the ego and the Self and the ego and ‘the individuum’. Furthermore, the inclusion of a historical framework helps to place the development of these concepts in context. This book proposes a theory of ego psychology based on Jungian theory rather than traditional psychoanalytic theory, thereby filling a gap in the knowledge of Jungian theory. The book will be essential reading for academics and postgraduate students engaged in the study of Jungian psychology and psychoanalytic theory and will also be valued by those interested in Jung and ego psychology more generally.

This book brings C.G. Jung into conversation with the French philosopher Emmanuel Levinas, taking a radical view of post-modernist theory which, the author argues, is relentlessly introverted. Frances Gray presents completely new research which extends analytical psychology into the world of dispute resolution in mediation within a deeply philosophical framework. Arguing that mediation is a therapeutics that entails a psycho-social archaeology which, in turn, requires recognition of the foundational roles of sex/gender, time and narrative in inter-subjective relationships, this book develops Jung’s approach to projection as an ethical process that assumes the presence of a sex/gendered Other. Chapters explore the possibility of a psycho-social archaeology through development of the argument that a radical turn to the fundamentals of our own consciousnesses can open up a landscape on which we begin to fashion the moral courage necessary for the practice of alternative dispute resolution in mediation. This book highlights Jung’s contention that withdrawal of projection is a fundamentally moral endeavour and that although Levinas’ face of the Other can be seen as a way of acknowledging the Otherness of the Other, there are limits to its application in Jungian thinking. This book maintains that the face of the Other is critical to any moral encounter and, above all, brings us to the transformational possibilities of the process of dispute resolution in mediation. Jung and Levinas will appeal to researchers, students and practitioners of analytical psychology, dispute resolution, applied ethics, conflict studies and transformation.