The Necessity of Salvation (Archetypes Book 1)

The Archetypes and the Collective Unconscious has ratings and 96 reviews . I would give this book 1 star except that Jung is so famous, and I feel that he.
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Is science the only source of true knowledge? Pastor Dave Gustavsen of Jacksonville Chapel addresses these questions. The honest, and humbling, truth is that there is likely more intellectual humility in the average physics laboratory than in the average theology classroom. A vast number of congregational leaders know that when they deal with evolution, they are also dealing with job security. These chapters are not just giving biographical information on a man named Adam.

Larger statements are being made. When the generic is used, the text is talking about human beings as a species. When the definite article is being used, the referent is an individual serving as a human representative. Such representation could be either as an archetype all are embodied in the one and counted as having participated in the acts of that one or as a federal representative in which one is serving as an elect delegate on behalf of the rest. In either case, the representational role is more important than the individual.

Only in the cases where the word is indefinite and by context being used as a substitute for a personal name would the significance be tied to the individual as an individual, historical person. In order to determine whether the treatment of Adam in the text focuses on him primarily as an archetype or as an individual, we can ask a simple question: That is, they could make him into any one of the above terms: An example from the world of fiction might help. Ralph Ellison wrote a famous book about the social invisibility of black men in American society and called his book Invisible Man. But this sketch and example only exacerbate the existing problem we Christians who explore the Bible and science constantly confront: Not to whittle the pen to a fine point, but one could reasonably say the theology of the Cappadocians, Augustine, the Thomists, the reformers Luther and Calvin, the Wesleyan movement, and the Edwardsian synthesis in the United States were each in their own manner developing a theology rooted in a view of Adam as the first human, the first sinner, and the one from whom sin was passed on to all humans.

That is, they all assumed a historical or biographical Adam. Human solidarity and human sinfulness are the foundation of many Christian theologies of salvation. The human needs to be saved, one can say, because the human is Adamic, and to be Adamic is to be fallen, sinful, and in some articulations, therefore damned. All roads then lead to Adam, and the problem is only heightened if one aligns oneself with those who have concluded, on the basis of evidence and careful thinking, that the universe is some No sooner than one makes such a claim than someone with a Bible in hand opens it to Romans 5: There you have it: One man, with his partner Eve, were created and that one man brought death.

One man brought life. Death and life, Adam and Jesus. For this to have happened it is also assumed it had to happen physically or soul-fully in some manner. Then the whole game of salvation is out the window.

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This is a fast-paced presentation of a view that, while hoary and assumed, has as much evidence against it as it does for it. To begin with, the belief that Adam note the persistent and problematic absence of Eve passed on the sinful nature physically—through sexual reproduction—is not found in Romans 5: Jesus clearly fits this model well. He begins his ministry with a forty day separation in the desert and then comes his ministry climaxing in the ordeal of the Crucifixion, followed by his resurrection and return in the Last Judgment. And the enormous benefit for the whole world being Salvation.

In short as a man he lives out the archetype of Hero to a kind of perfection. Finally, any serious Christian setting out on the journey toward sanctity or sainthood is also following the model of the Hero archetype. The archetype of Initiation is obviously found in the life of Jesus. For this archetype see R. His first initiation was presumably at the age of twelve when his parents took him to the temple and later he was recognized as a rabbi or teacher by the Jewish community. His status as a rabbi was never challenged by the Jewish leaders.

Adam and Eve are Ancient “Archetypes” | Jackson Wu

However, his specific Initiation Rite with respect to his ministry was his baptism by John the Baptist combined with his forty days of fasting in the desert. Representatives of these archetypical events also are present in the life of the ordinary Christian, for example baptism, confirmation, fasting and retreats.

The last male archetype given some emphasis by the theorists noted earlier is that of the Wildman. For example, in a fairy tale, a boy might discover a hairy, terrifying wild man who lives in the forest. After all, the King, the Wiseman, Lover and even the Warrior all demand freely chosen discipline and restraint.

There is one clear way in which Jesus expressed the Wildman. Jesus was at home in the natural world. He traveled by walking great distances, climbing to mountain tops, praying in deserted places, fasting in the desert. In short, much of his last three years was lived outdoors. In his words and actions he demonstrated a kind of power and freedom that created more revolutionary changes than any human Wildman ever did.

For example, consider what he did to the money changers in the temple. However, the primitive often pre-human animal aspects of this archetype Jesus did not express. Hence Jesus is not a solid example of the Wildman.

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Masculine Spirituality and the Bible. Companions on the inner way: The art of spiritual guidance. The Sacrament of Abortion. Original French edition Jung and the Gnostic Transformation of Modern Identity. I would like to suggest another picture that I have taken from the Scriptures.

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That suggestion probably reveals my Protestant and Baptist background. I have been working on identifying types or characteristics of human beings from the Scriptures, with a heavy emphasis on the creation story. I will list them without comment: A creative being 2. An informational processing being 3. A religous being 4. An organizational being 5.


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An educational being 6. A sexual being 7. An social being 8. A physical being 9. A spiritual being That which strikes me as unique about these types or characteristics is that they are human needs that demand expression. It seems that by definning these needs a counselor could identify some of the specific needs of the counselee. It seems that your archtypes are classifications of behaviors that emphasis some of these needs in each person.

It appears to me that the identification of these archtypes is based heavily upon the observation of human behavior. Whereas, what I have presented is based more upon a declaration of what the Scriptures present in reference to human beings. Whether or not that we would agree on these areas, it seems that we are attempting to establish the structure of the human being and the functionality of that structure. It might be that this illustration will clarify what I mean: However, if you want to repair the car along with driving it, you have to know how the enigneer designed it.

I would certainly agree with some of it, at least from the perspective that the four archetypes need to become unified into a single archetype — the whole point is integration rather than division. Essentially an imbalance pushed towards the lover aspect. These men struggle to deal with conflict and they have trouble standing up for themselves, always placing societies interests before theirs. Of course there is nothing wrong with such noble an ideal except when it creates frustrated and confused men. Other than that, if someone practices Christianity with this balanced outlook I think it could certainly work out very well for the individual concerned.

I like and agree with much of what is said in the above comments: That idea is a particularly Christian fixation. What it truly is, is that each one of us already has a True Self guided to which by the unconscious mind and then directly encountered through the conscious mind: It is not that one archetype is in any way above or superior to the others, as seems to be the case in some of the above conclusions and theories.

It is the finding of our True Self one of the archetypes via the eternal procedure of becoming all of the other three in order to literally encounter and so, in time, become the one archetype that each one of us already is, yet is not fully and consciously aware of. I work for a faith based non-profit the works with troubled boys. Much of the message we convey to them is based on research done by Moore and Gillette. Our goal is to show them the mature and immature shadow side of the 4 main archetypes.

By presenting them with the facts about mature and immature sides, we can demonstrate how a mature good man uses his inner power to better himself and those around him.

I do tend to believe that the male archetypes can be represented by a 3 sided pyramid, with actually the King at the top. The mature King is the culmination of the mature Warrior, Magician and Lover, in balance.

Jungian Archetypes for Men: Jesus

My view is similar to Professor Vitz, in that Jesus was the epitome of the mature male archetypes. Prof, I disagree with the assertion that realising the true self is antithetical to Christian maturing, and with your proposition that it does not constitute a valid goal of spiritual growth, therapy, or life in general. The thesis is this: The true self is not in any respect some rarefied version of the ego, or an over-identification with any archetype, but rather a largely contra-factual end-point of a journey of transcending any particular archetypal influence or any particular egoic identification — the true self in this view is more like a state of submission to the divine, to the transcendent Christ Jesus: In this sense realisation of the self is always ahead of the ego, as this realisation represents the distant hills of the Lord, for which our incarnate hearts burn.