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Answer to Job

Answer to Job is a 1952 book by Swiss psychiatrist Carl Gustav Jung, offering a psychological commentary on the biblical Book of Job and addressing the problem of evil through an analysis of God's unconscious aspects and moral ambiguity.^[1] Originally published in German as Antwort auf Hiob, it forms part of Volume 11 of Jung's Collected Works and was translated into English in 1954 by R. F. C. Hull.^[2] In the book, Jung interprets the story of Job as a pivotal moment in the "divine drama" of Judeo-Christian theology, where the righteous sufferer Job confronts Yahweh's arbitrary cruelty, revealing the deity's lack of self-reflection and moral consciousness.^[2] Jung argues that Yahweh embodies a complex of opposites—combining good and evil, light and shadow—much like the human psyche, and that Job's unyielding integrity exposes God's "dark side," prompting a divine evolution toward greater consciousness.^[2] This interpretation culminates in the incarnation of Christ as God's compensatory response to Job's moral superiority, symbolizing the integration of divine opposites and the alleviation of unjust suffering.^[1] Jung's work is notable for its bold critique of traditional Christian doctrine, rejecting the notion of evil as mere privation of good (privatio boni) and instead positing it as an intrinsic element of the godhead that demands psychological reckoning.^[2] Written amid Jung's personal health crisis at age 77 and influenced by the horrors of World War II, Answer to Job reflects his lifelong engagement with religious symbolism and the psyche's role in transforming collective myths.^[2] Regarded by Jung himself as one of his most significant contributions, the book has sparked controversy for its provocative theology while influencing analytical psychology's approach to religion and theodicy.^[1]

Background and Context

Jung's Interest in Religion and Mythology

Carl Jung's analytical psychology was profoundly shaped by his engagement with religious texts and mythologies, which he regarded as primary sources for understanding the human psyche. Central to his framework were the concepts of archetypes—universal, inherited psychic structures—and the collective unconscious, a shared reservoir of primordial images and instincts that manifests across cultures and epochs. Jung drew heavily from religious traditions to develop these ideas, viewing them as empirical evidence of the psyche's depth. Prior to 1952, his studies encompassed Gnosticism, which informed his exploration of divine duality and the feminine aspect of the God-image in works like "Seven Sermons to the Dead" (1916); alchemy, detailed in "Psychology and Alchemy" (1944), where he interpreted alchemical processes as symbolic representations of psychological transformation akin to religious mysticism; and Eastern traditions, such as Taoism in his commentary on "The Secret of the Golden Flower" (1929), which highlighted parallels between Eastern mandalas and Western self-symbols.^[3]^[4] Jung's earlier publications exemplified his application of psychological perspectives to religious and mythological materials. In Symbols of Transformation (1912), originally titled The Psychology of the Unconscious, he analyzed a patient's religious fantasies alongside biblical narratives from Genesis, Psalms, and Revelation, interpreting them as expressions of libido regression and archetypal motifs like the hero and the Terrible Mother. This work laid foundational groundwork for archetypes by treating myths as compensatory mechanisms for unconscious conflicts, drawing on examples from Christian, pagan, and cultural lore such as the solar myths of Apollo and the crucifixion symbolism. Similarly, Psychology and Religion (1938), based on his Terry Lectures, applied analytical methods to Christian doctrine, using Rudolf Otto's concept of the numinous to examine biblical stories like the life of Christ and the Trinity as projections of the collective unconscious, thereby bridging psychology and theology.^[5]^[4] Jung conceptualized myths as spontaneous expressions of the collective unconscious, functioning as collective dreams that reveal the psyche's innate patterns and facilitate individuation. He emphasized that religious symbols, such as the mandala or the uroboros, emerge from these depths to integrate opposites like good and evil, providing psychological wholeness. His own personal visions and dreams significantly influenced these interpretations; for instance, apocalyptic visions from 1913–1914, documented in The Red Book (composed 1913–1929 but unpublished until later), confirmed the reality of archetypal encounters, linking personal numinous experiences to broader mythological themes. Childhood dreams of Eastern deities around 1878–1880 and an age-11 vision of divine ambiguity further underscored his conviction that such phenomena reflect the psyche's religious function, independent of dogma. The Book of Job emerged as a pivotal text in this context, exemplifying moral confrontation with the divine unconscious.^[3]^[6]

Personal and Historical Influences

Jung's composition of Answer to Job was profoundly shaped by his mid-life confrontation with the unconscious, a pivotal period spanning 1913 to 1919. This intense psychological journey began on November 12, 1913, triggered by vivid dreams and visions that compelled him to undertake active imaginations, documented in his private manuscript The Red Book (also known as Liber Novus). Through dialogues with archetypal figures and explorations of the "spirit of the depths," Jung grappled with the neglected aspects of his soul, addressing it directly in passages such as: "My soul, where are you? Do you hear me? I speak, I call you – are you there?" These experiences revealed a monistic view of the cosmos where good and evil coexist as primordial forces within the psyche and the collective unconscious, laying the groundwork for his later theological analyses.^[7] The insights gained during this time, particularly on the integration of opposites, directly influenced the archetypal framework Jung applied to divine psychology in Answer to Job.^[7] The aftermath of World War II provided a critical historical context for Jung's reflections on evil and suffering, amplifying the personal and collective themes in Answer to Job. In essays like "Wotan" (1936) and "After the Catastrophe" (1945), Jung examined Nazism as an eruption of archetypal possession, where the German collective psyche was overtaken by the shadow—manifesting in irrational fury and moral collapse amid national humiliation following World War I. He described this as a societal state where "acts like murder and betrayal became acceptable," projecting unacknowledged evil onto external enemies while enabling atrocities on a mass scale. These post-war writings, informed by the global devastation and the Holocaust, underscored the urgency of confronting the problem of evil as a divine and human reality, themes that Jung expanded upon in Answer to Job to address theodicy in the modern era.^[8] A immediate catalyst for writing Answer to Job was the Catholic Church's promulgation of the dogma of the Assumption of Mary by Pope Pius XII on November 1, 1950, which Jung viewed as a compensatory archetypal event in religious history. He interpreted the doctrine—declaring Mary's bodily assumption into heaven—as fulfilling a profound psychological need to balance the masculine Trinity with a feminine fourth element, forming a quaternity that restored wholeness to the God-image. Jung argued that this development symbolized the integration of the anima into the divine pleroma, compensating for Christianity's historical one-sidedness. This event prompted Jung to compose Answer to Job in a burst of creative energy during his illness in 1952, framing it as an exploration of the unconscious evolution toward such completeness.^[9]

Publication and Structure

Original Publication Details

Antwort auf Hiob, the original German title of the work, was published in 1952 by Rascher Verlag in Zurich, Switzerland, spanning 169 pages.^[10] This edition marked the first appearance of Jung's extended psychological interpretation of the biblical Book of Job, composed amid his reflections on religious symbolism during the post-World War II period.^[11] The English translation, prepared by R. F. C. Hull, was released in 1954 by Routledge & Kegan Paul in the United Kingdom. The first United States edition was published in 1958 by Princeton University Press as part of Volume 11 of Jung's Collected Works.^[12]^[1] Hull's rendition preserved Jung's nuanced exploration of theological themes within a psychological framework, making the text accessible to an English-speaking audience shortly after its German debut.^[13] Jung regarded the book with ambivalence, describing it as "pure poison" due to its bold and potentially inflammatory critique of the Christian conception of God.^[14] He confided that he wrote it compulsively, driven by an inner necessity despite foreseeing the controversies it would provoke among religious and scholarly communities.^[15] This personal admission underscores the work's origins in Jung's intense, almost involuntary engagement with the subject matter.

Organization of the Text

"Answer to Job" is organized into nine untitled sections, denoted by Roman numerals I through IX, forming a cohesive essay that builds Jung's central argument through progressive analysis.^[16] The text commences in section I with an examination of the Book of Job, where Jung posits Job's moral superiority to Yahweh as a pivotal revelation of divine imperfection, setting the stage for the entire work.^[1] This initial focus establishes the psychological tension between human consciousness and the divine, which Jung develops across the sections without subdividing into formal chapters or subsections. The structural progression traces a clear evolution from Old Testament critique to New Testament synthesis. Sections I through IV concentrate on the dynamics between Job and Yahweh, exploring Yahweh's amoral qualities, the role of Satan, and prophetic visions in Ezekiel and Enoch that hint at divine transformation.^[16] Jung methodically unpacks these biblical elements to argue for Yahweh's unconscious shadow, using exegesis to illuminate psychological archetypes. From section V onward, the argument shifts to Christian doctrines, addressing the incarnation as a response to Job's challenge, the inadequacies of the Trinity, Christ's role in divine suffering, and the integration of the feminine through Mary and Sophia.^[1] This latter half culminates in apocalyptic themes from the Book of Revelation, linking Old Testament origins to eschatological completion. Jung employs an essay-like format that blends meticulous biblical exegesis with analytical psychology, creating a fluid narrative without a dedicated introduction or conclusion.^[16] The absence of such framing devices emphasizes the organic development of ideas, allowing the reader's engagement with the text to mirror the unfolding divine process Jung describes. Originally published in German in 1952, this structure reflects Jung's intent to present a continuous reflection rather than a segmented treatise.^[1]

Core Content and Arguments

Interpretation of the Book of Job

In Carl Jung's psychological analysis in Answer to Job, the biblical Book of Job represents the inaugural instance of "Gotteskritik," or explicit criticism of God, marking a pivotal moment in the archetypal drama of the divine-human relationship. Jung argues that Job's profound innocence and moral integrity expose the unconscious, amoral qualities inherent in Yahweh, portraying the deity not as an omniscient moral arbiter but as a primitive, instinct-driven force lacking full self-awareness. This critique arises from Job's undeserved suffering, which underscores Yahweh's capricious and ethically inconsistent nature, devoid of the reflective consciousness that Job himself embodies.^[2] Jung further interprets Yahweh's relentless torment of the blameless Job—through loss, illness, and existential despair—as a classic projection of the divine shadow, the unacknowledged dark side comprising destructive impulses and moral ambivalence. In this view, Yahweh externalizes his own inner conflicts onto Job, revealing the god-image's fragmentation and the deity's inability to integrate its oppositional aspects. Job, by contrast, emerges as a figure of superior moral consciousness, maintaining integrity amid injustice and implicitly challenging Yahweh's authority by demanding accountability, thus positioning human ethical awareness as more developed than the divine at this stage.^[17]^[2] Key biblical passages illustrate this dynamic in Jung's reading. Job's refusal to curse God, even as his wife urges him to "curse God, and die" (Job 2:9), exemplifies his steadfast moral fortitude, which heightens the injustice of Yahweh's actions and forces a confrontation with divine unreason. The subsequent whirlwind speech, where Yahweh thunders from the storm about creation's wonders (Job 38–41), fails to address Job's grievances directly, instead revealing Yahweh's narcissistic self-justification and partial glimpse into his own limitations. Ultimately, the epiphany of this encounter prompts Yahweh's tentative self-recognition, as he acknowledges Job's righteousness by restoring his fortunes, signaling an incipient awareness of the shadow projected upon humanity.^[18]^[1]

The Divine Shadow and Unconscious

In Carl Jung's analysis, the shadow archetype represents the repressed, unconscious aspects of the psyche that contain qualities opposite to the conscious persona, often embodying moral ambivalence and unacknowledged flaws. Applied to the God-image of Yahweh in the Book of Job, this archetype manifests as a profound split in the divine nature, where Yahweh embodies both benevolence and destructive rage, revealing an unconscious undercurrent of evil that contrasts with his proclaimed goodness. Jung argues that Yahweh's ambivalence—alternating between creator and destroyer—stems from this unconscious shadow, which remains unintegrated until confronted by human moral consciousness.^[1] This divine shadow becomes evident in Yahweh's unreflective actions, such as permitting Satan's wager and inflicting undeserved suffering on Job, which expose Yahweh's amoral condition and lack of ethical self-awareness. Job's insistence on justice forces a partial integration of this shadow, compelling Yahweh to acknowledge his own contradictions and undergo a psychological transformation. Jung describes this process as enantiodromia, a principle where extreme one-sidedness inevitably shifts into its opposite, as seen in Yahweh's rage toward Job, which unconsciously reveals repressed elements like ethical demands and a latent feminine principle of wisdom (Sophia). Through this dynamic, the divine unconscious begins to differentiate, mirroring the human psyche's need for wholeness.^[1] Jung posits that gods, including Yahweh, are ultimately projections of the collective unconscious, archetypal images arising from humanity's psychic depths rather than independent entities. Yahweh's evolution—from an amoral, unconscious force to a more integrated figure in later religious developments—parallels the maturation of the human psyche toward greater consciousness and moral complexity. This projection explains the god-image's dynamism, as unconscious contents demand recognition and integration over time.^[1]

Critique of the Christian Trinity

In Answer to Job, Carl Jung critiques the Christian doctrine of the Trinity as a fundamentally incomplete and one-sided masculine construct, comprising the Father, Son, and Holy Spirit while neglecting the quaternary (fourfold) structure inherent to the human psyche. He argues that this triadic formulation emphasizes paternal authority and logos-oriented rationality at the expense of relational and emotional elements, particularly the feminine principle, which is essential for psychological wholeness. Jung posits that the psyche's archetypal mandala symbols universally favor a quaternity over a trinity, rendering the Christian symbol unbalanced and incapable of fully compensating the divine image in the unconscious. Jung traces the historical evolution of this imbalance from the Old Testament's portrayal of Yahweh, whose dual nature encompassed both light and shadow—as a precursor to the unintegrated dark aspects later projected outward— to the New Testament's doctrinal refinements, which suppressed the divine dark side by externalizing it onto Satan. This shift, according to Jung, transformed Yahweh's ambivalent perfectionism into a dualistic framework that split off evil, leaving it uncompensated within the Godhead and exacerbating the problem of unchecked opposition in the world. By idealizing the Trinity as purely good and masculine, Christian theology inadvertently perpetuated a metaphysical rupture, where the repressed shadow manifests destructively in human affairs. To address this deficiency, Jung proposes reconceiving the divine as a quaternity that integrates the feminine archetype, drawing on figures like Sophia (divine wisdom) to embody Eros and relational values alongside the masculine principles. He contends that such a fourfold structure would mirror the psyche's totality, allowing God to achieve self-knowledge through the inclusion of opposites, much as individuation requires embracing the shadow and anima in psychological development. This quaternity, Jung suggests, represents a more complete symbol for the Self, compensating the Trinity's overemphasis on unity without differentiation. Jung identifies the Catholic dogma of the Assumption of Mary, promulgated in 1950, as a partial and unconscious correction to the Trinity's incompleteness, elevating the feminine through Mary's bodily ascent and union with the Godhead. He interprets this development as a symbolic fulfillment of apocalyptic visions in Revelation, where the feminine principle gains divine status, though it remains somewhat idealized and not fully humanized. While not a complete quaternity, the Assumption signals an emerging awareness of the need to incorporate the feminine, potentially paving the way for further doctrinal evolution toward psychic balance.

Theological and Psychological Implications

The Problem of Evil in Divine Psychology

In Carl Jung's Answer to Job, the problem of evil is reframed not as an external opposition to divine goodness but as an intrinsic aspect of God's unconscious psyche, challenging classical theodicies that posit evil as a privation of the good or a separate adversarial force. Jung argues that Yahweh, as depicted in the Book of Job, embodies a paradoxical totality that includes both creative and destructive elements, with evil arising from the deity's unintegrated shadow—the unconscious repository of repressed or unrecognized qualities. This divine imperfection underscores that omnipotence does not preclude moral shortcomings, as God's actions in testing Job reveal a lack of self-awareness and ethical discernment.^[2] Jung specifically identifies Satan not as an independent entity but as a projection of Yahweh's own dark side, serving as an extension of the divine unconscious that manipulates God into inflicting undeserved suffering on the righteous Job. In this view, traditional explanations of evil as originating from a fallen angel or human free will are inadequate; instead, evil is inherent to the godhead's structure, emerging when the unconscious irrupts into conscious divine will. This perspective critiques doctrines like the Christian Trinity for initially perpetuating an imbalance by emphasizing the paternal and filial aspects while sidelining the darker quaternity elements.^[19]^[8] Job's unmerited torment acts as a pivotal catalyst for God's moral evolution, compelling Yahweh to confront His own ethical limitations and prompting a process of psychological maturation within the divine. Through Job's steadfast integrity and moral superiority—evident in his refusal to curse God despite incomprehensible agony—human consciousness becomes a mirror for the deity, forcing an acknowledgment of the fullness of divine nature, which encompasses both good and evil. This interaction highlights that divine omnipotence includes the capacity for growth, as God's subsequent incarnational response represents an attempt to integrate the suffering He imposed. For the human psyche, Jung posits that recognizing evil within the God-image is essential for individuation, the process of integrating conscious and unconscious elements to achieve wholeness. By confronting the shadow in the divine archetype, individuals mirror God's evolutionary journey, fostering personal reconciliation of opposites and advancing beyond one-sided moralities. This insight transforms theodicy from a theological puzzle into a psychological imperative, where acknowledging divine imperfection liberates the ego from naive projections of perfection onto God.^[2]^[19]

Incarnation as Divine Repentance

In Carl Jung's interpretation, the Incarnation of Christ represents Yahweh's compensatory response to the moral challenge posed by Job's undeserved suffering, serving as a form of divine repentance. Jung posits that after Job's confrontation exposes Yahweh's unconscious injustice, the deity must incarnate in human form to experience suffering firsthand, thereby atoning for the wrong inflicted upon Job. This act allows God to integrate empathy into His nature, transforming the amoral power depicted in the Old Testament into a being capable of moral consciousness.^[20] Jung elaborates that Christ's incarnation fulfills Yahweh's need to "become man" as a direct consequence of Job's ethical superiority, enabling the divine to suffer as humans do and thus reconcile the opposites within the Godhead. By assuming human vulnerability, God repents for the arbitrary torment of Job, incorporating the philanthropia—loving-kindness—mediated by the figure of Sophia. This integration of empathy marks a pivotal psychological development, where the divine unconscious begins to acknowledge its shadow, the unintegrated dark aspects revealed in Job's ordeal.^[20] Central to this repentance is the crucifixion, which Jung views as God's voluntary self-sacrifice, an expiatory act that regenerates the divine nature through the union of opposites. In this event, Yahweh, through Christ, experiences the full depth of human agony, compensating for Job's mistreatment by submitting to mortality and defeat. The cross symbolizes the blending of Job's righteous humanity with Yahweh's overwhelming power into a unified personality, shifting the deity from unilateral dominance to participatory moral awareness. As Jung states, "incarnation can only be bought by an expiatory self-sacrifice," highlighting how this sacrifice elevates God's consciousness beyond mere omnipotence.^[20] This transformation manifests in a theological progression from the wrathful, inscrutable Yahweh of the Old Testament to the loving, relational God of the New Testament, yet Jung argues it remains incomplete without a full confrontation of the divine shadow. While the Incarnation introduces agape—unconditional love—as a counter to earlier divine arbitrariness, the persistence of apocalyptic imagery in the Book of Revelation underscores unresolved tensions, including wrath and destruction. True integration, for Jung, requires ongoing human participation to help God fully assimilate His dark side, preventing a reversion to amoral power.^[20]

Integration of the Feminine Principle

In Answer to Job, Carl Jung interprets the Catholic Church's proclamation of the dogma of the Assumption of Mary on November 1, 1950, as a profound psychic compensation for the historical exclusion of the feminine from the divine realm. This event, defined by Pope Pius XII in the apostolic constitution Munificentissimus Deus, asserts Mary's bodily assumption into heaven, elevating her to a status that integrates the feminine principle into the Godhead and balances the traditionally masculine-oriented Christian Trinity. Jung viewed this development not merely as a theological milestone but as an archetypal manifestation emerging from the collective unconscious, responding to the psyche's need for wholeness by acknowledging the divine feminine as coeternal with the patriarchal aspects of God.^[1]^[21] Jung positions Mary as the fourth archetype in a quaternity that completes the divine structure, embodying the unconscious feminine or anima—the relational, intuitive, and earthy counterpart long absent in patriarchal Christianity. Drawing on biblical and alchemical symbolism, he links Mary to earlier feminine figures like Sophia (Wisdom, portraying her as the "Second Eve" and a mediatrix who unites humanity with the divine through her immaculate conception and sinless nature. This role counters the Trinity's masculine bias, where Father, Son, and Holy Spirit represent logos and spirit but overlook the anima's embodiment of eros, matter, and imperfection. By assuming divine status, Mary symbolizes the integration of these opposites, transforming the triune God into a quaternity that reflects psychological totality.^[1]^[22]^[23] Looking to future implications, Jung foresaw the Assumption as heralding a renewed quaternity that could foster collective psychological wholeness, allowing modern consciousness to reconcile the divine shadow with the feminine. This integration, he argued, addresses the one-sidedness of Western spirituality, potentially leading to a more balanced religious experience where the anima facilitates individuation on a societal scale. Such a development would mitigate the fragmentation caused by excluding the feminine, promoting a holistic God-image aligned with the psyche's innate drive toward completeness.^[1]^[21]

Reception and Influence

Contemporary Critical Responses

Upon its publication in 1952, Answer to Job received a mixed reception in psychological circles; Jung's associates observed that the text was composed in a compulsive manner, driven by an intense inner urgency during his recovery from illness. Jung himself later reflected on the immediate backlash, experiencing a "storm of indignation" from critics that persisted for years.^[1] The book drew sharp criticisms from theologians, who accused it of blasphemy for its portrayal of God as containing both good and evil aspects, challenging traditional Christian doctrine.^[2] A prominent example was the response from Dominican priest Victor White, Jung's former collaborator, whose 1955 review in Blackfriars magazine harshly condemned the work and contributed to the breakdown of their intellectual partnership. Jungian analyst Murray Stein later analyzed this dynamic, arguing that Job's moral stance in the biblical narrative prompts a development of empathy and love in the divine, fostering a transformed relationship between God and humankind. Despite the controversy, the book garnered praise from later commentators. Author Joyce Carol Oates, in her essay "Legendary Jung" from The Profane Art (1980), described Answer to Job as Jung's most important work for its bold psychological reinterpretation of biblical themes.^[24] Similarly, Episcopal Bishop John Shelby Spong labeled it Jung's most profound contribution in Re-Claiming the Bible for a Non-Religious World (2011), valuing its exploration of divine imperfection as a pathway to modern theological understanding.

Long-Term Impact on Thought

Since its publication, Answer to Job has exerted a lasting influence on theological discourse, particularly in process theology, where Jung's depiction of God as an evolving archetype grappling with moral imperfection aligns with conceptions of divine becoming rather than static perfection. This perspective echoes Alfred North Whitehead's process philosophy, emphasizing God's relational and temporal development through interaction with creation, as explored in comparative analyses that link Jung's quaternity model to process-relational thought.^[25] The book's integration of the feminine principle, through archetypes like Sophia and the Marian doctrines as compensatory elements to the Christian Trinity, has also resonated in feminist theological critiques of patriarchal Christianity. Rosemary Radford Ruether, in her examination of sexism in religious traditions, draws on similar Jungian motifs to argue for reclaiming suppressed feminine aspects of the divine, highlighting how Answer to Job underscores the need for gender balance in theological symbolism to address historical exclusions of women.^[26] In psychology, Answer to Job expanded Jungian approaches to religion by framing the divine shadow as integral to human individuation, influencing archetypal therapy's emphasis on confronting evil as a pathway to wholeness. This is evident in the ongoing dialogue sparked by Jung's correspondence with theologian Victor White, whose critiques and exchanges—published and analyzed posthumously—have shaped studies of evil in the psyche, portraying it not as mere privation but as a dynamic force requiring integration.^[27] The broader legacy of Answer to Job persists in interdisciplinary discussions of theodicy and the psyche, where it serves as a foundational text for understanding suffering's role in divine-human reciprocity. Modern analyses, such as Paul Bishop's 2002 commentary, demonstrate its enduring relevance by contextualizing Jung's arguments within biblical scholarship and depth psychology, fostering continued exploration of God's unconscious dimensions in contemporary thought. As of the 2020s, the book continues to inspire discussions in podcasts and scholarship, such as analyses of its Gnostic elements.^[28]^[29]

References

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Answer to Job
### Book Details
[2]
“Answer to Job” Revisited : Jung on the Problem of Evil
Nov 3, 2014 · The theme of the biblical Book of Job is the “sufferings of the just,” and the topic–--the case, we might say–--of Job seemed to possess Jung.
[3]
(PDF) C. G. Jung on religion - ResearchGate
Aug 6, 2025 · This paper considers Jung's lifelong engagement with the phenomenon of religion. More specifically, it examines the development of his theories.
[4]
[PDF] Psychology and Religion: West and East
To a full understanding of Jung's thesis on religion a thorough grasp of his theory of the archetypes is essential, as well as a knowledge of several other of ...
[5]
[PDF] Collected Works of C.G. Jung, Volume 5: Symbols of Transformation
During the preparation of this volume, the text of the original. English translation by Beatrice M. Hinkle, first published in. America in 1916 under the title ...Missing: scholarly | Show results with:scholarly
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Jung's Personal Religious History
A person's religious history is, by definition, subjective, so our major source for an account of Jung's story is his memoir, Memories, Dreams, Reflections.
[7]
The Red Book - International Association of Analytical Psychology
It shows us how Jung formed his view of the relationship between good and evil which he later elaborated in Answer to Job. In Liber Novus Jung writes in a ...
[8]
Jung on Evil – The Pari Center
Jung's own major confrontation with evil on a large scale was Nazi Germany. Much that the Nazis did individually and collectively has been judged as evil. Jung ...Missing: post WWII influence
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Jung's Answer to Job: an appraisal
Jung therefore saw the acceptance of the papal doctrine of the assumption of Mary in 1950 as the fulfil- ment of a profound psychological need of the masses.
[10]
Antwort auf Hiob : Jung, C. G. (Carl Gustav), 1875-1961
Mar 9, 2021 · 169 pages ; 21 cm. ... Antwort auf Hiob. by: Jung, C. G. (Carl Gustav), 1875-1961. Publication date: 1952. Topics: Ijob Biblische Person, Bible ...Missing: count | Show results with:count
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[PDF] Jung's Answer to Job: A Commentary
In 1952 the Rascher Verlag, which had been printing Jung's works for several decades, published a volume by the now world-famous psychologist entitled Answer ...Missing: details | Show results with:details
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1954 Answer to Job - Rooke Books
The scarce first English translation of Carl Jung's renowned work regarding the Book of Job. By C. G. Jung. Published: London Routledge & Kegan Paul. Size ...Missing: RFC Hull Princeton
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Answer to Job - Carl Gustav Jung - Google Books
In Answer to Job, first published in Zurich in 1952, Jung employs the familiar language of theological discourse. Such terms as "God," "wisdom," and "evil" are ...
[14]
Episode 14: Jung's Answer to Job with Paul Bishop
Oct 12, 2022 · His book Answer to Job: A Commentary was published in 2002 by Routledge. ... pure poison. But I owe it to my people.” It's a great quote ...Missing: original | Show results with:original
[15]
Source for Jung's “pure poison” quote about Answer to Job? - Reddit
May 10, 2024 · I did a google search and per Wikipedia: Jung described Answer to Job as "pure poison," referring to the controversial nature of the book.
[16]
Jung's Answer to Job | A Commentary | Paul Bishop
Dec 18, 2014 · This book offers an intellectual and cultural context for C.G.Jung's 1952 publication. ... TABLE OF CONTENTS. chapter |28 pages. Introduction.Missing: Carl structure
[17]
God's dark side: A review of Jung's 'Answer to Job'
Oct 29, 2023 · Regarded by Jung as his most important work, Answer to Job is a tour de force in which classical Christian doctrine is turned upside down.Missing: scholarly | Show results with:scholarly
[18]
(PDF) Filling in the Gaps: 'Faithful' Readings of the Book of Job
This paper explores two interpretations of the book of Job, one ancient and one modern: the Testament of Job and C.G. Jung's Answer to Job.
[19]
None
### Summary of Scholarly Analysis on Jung's *Answer to Job* from https://www.ijsj.ie/assets/uploads/documents/pdfs/2020-Edition-02/8.%20Charleton.pdf
[20]
[PDF] Answer to Job
1. C. G. Jung, The Red Book, edited and introduced by Sonu Shamdasani and translated by Mark Kyburz,. John Peck, and Sonu Shamdasani, Philemon Series (New York: ...
[21]
[PDF] JUNGEAN CONCEPT OF QUATERNITY AND THE FEMININE ...
The central issue of Jung's book Answer to Job is how to account for the existence of evil or devil in a monotheistic system. The doctrine of privatio boni ...
[22]
[PDF] counting to four: assessing the quaternity of cg jung in the
subsequent to the publishing of his book, Answer to Job, for which he was attacked by theologians for his creative, and rather unorthodox, understanding of ...
[23]
[PDF] Marian Theology and the Contemporary Problem of Myth - eCommons
10 Jung, Answer to Job, in Collected Works, 11, 398-399. 20 A good discussion of this archetype along with its relationship to the trinity, Mary, and evil ...
[24]
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Dec 13, 2013 · ... Legendary Jung -- Anne Sexton: Self-Portrait in Poetry and Letters -- Sacred and Profane Iris Murdoch -- Flannery O'Connor: A Self-Portrait ...
[25]
Archetypal Process, Self and Divine in Whitehead Jung, and Hillman ...
The main theme of Jung's Answer to Job was “a picture of. God's tragic contradictoriness” according to which “God is at odds with himself” (MDR 216; CW 11 ...
[26]
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articulated until Jung's Answer to Job. Samson Agonistes, if I am ... Rosemary Radford Ruether,. Sexism and God- Talk, (Boston: Beacon, 1983 ). 12 ...
[27]
The Jung-White Letters - Amazon.com
The Jung-White Letters charts fifteen years of correspondence between CG Jung and Victor White, an English Dominican priest and theologian.
[28]
Jung's Answer to Job: 9781583912409 - Amazon.com
30-day returnsBook details · ISBN-10. 1583912401 · ISBN-13. 978-1583912409 · Edition. 1st · Publisher. Routledge · Publication date. October 24, 2002 · Language. English.