In Depth Psychology, Interpretation, and the Bible Brayton Polka shows that the ideas central to Freud's major texts can be truly understood only in light of a theory of interpretation whose ontology is consistent with biblical values. Polka argues that only this hermeneutic frees Freud's insight into the phenomenology of the unconscious from his contradictory metapsychology.
In The Bible as Dream, Murray Stein shares important themes and images in the biblical narrative that from a psychological perspective, stand out as essential features of the meaning of the Bible for the modern reader. The Bible presents a world elaborated with reference to a specific God image. As the mythographer Karl Kerenyi puts it in writing about the Greek gods and goddesses, every god and every goddess constitutes a world. So it is too with the biblical God, whose name Stein exceptionally capitalizes throughout out of cultural respect. The biblical world is the visionary product of a particular people, the ancient Hebrews and the early Christians, who delved deeply into their God image and pulled from it the multitude of perspectives, rules for life, spiritual practices, and practical implications that all together created the tapestry that we find depicted in the canonical Bible. Yahweh is the heart and soul of this world, its creator, sustainer, and destroyer. The Bible is a dream that tells the story of how this world was brought into being in space and time and what it means. Don't miss these these timeless lectures--a work of respectful and loving interpretation.
C. G. Jung, son of a Swiss Reformed pastor, used his Christian background throughout his career to illuminate the psychological roots of all religions. Jung believed religion was a profound, psychological response to the unknown--both the inner self and the outer worlds--and he understood Christianity to be a profound meditation on the meaning of the life of Jesus of Nazareth within the context of Hebrew spirituality and the Biblical worldview. Murray Stein's introduction relates Jung's personal relationship with Christianity to his psychological views on religion in general, his hermeneutic of religious thought, and his therapeutic attitude toward Christianity. This volume includes extensive selections from Psychological Approach to the Dogma of the Trinity," "Christ as a Symbol of the Self," from Aion, "Answer to Job," letters to Father Vincent White from Letters, and many more.
This volume provides an introduction to psychological interpretations of the Hebrew Bible -- with the Garden of Eden story as a test case. It approaches the text from Freudian, Jungian, and Developmental psychologies, comparing and contrasting the different methods while taking on the hermeneutical issues. Ricoeur's work is used to establish criteria for adequate interpretation. Genesis 3 presents a fruitful text for psychological interpretation given its importance in Western culture. Its themes of sexuality, guilt, consciousness, and alienation are issues of great concern for everyone in our society. Kille's aim is to locate psychological criticism within the field of biblical studies and to propose a hermeneutical framework for describing and evaluating psychological approaches. The second part is devoted to analysis of different evaluations of Genesis 3 from the three chosen psychological perspectives.
Foreword by Walter Wink In recent years theologians and biblical scholars have begun to delve into the insights that come from the application of psychology to biblical texts. While these methods continue to be useful and popular, nowhere have the "foundational" texts in the field been collected. Wayne Rollins and Andrew Kille, who have both published and taught widely in the area of psychological biblical criticism, have assembled an excellent guide for those interested in this fascinating topic. Included in this anthology are articles from across the landscape, spanning over one hundred years and including such authors as Franz Delitzsch, M. Scott Fletcher, Max Weber, Walter Wink, and many other scholars.
Polka also raises the larger issue of the relationship between modernity, hermeneutics, and biblical ontology. He argues that the origins and structure of modern values can be understood only through a theory of hermeneutics whose ontology overcomes the dualism between the secular and the religious, between philosophy and religion. Polka shows this to be possible when biblical ontology is understood to be at once rational and faithful, secular and religious. He uses the work of Spinoza, Kant, Hegel, and Kierkegaard to articulate the ontological framework that makes clear how typically modern Freud is in being unable to account for the relationship of his thought to biblical religion. Polka argues that Freudian metapsychology, precisely because it cannot account for its own principles of explanation, contradicts the insights of depth psychology. Paradoxically, religion returns in Freud as the repressed, as it does in so much of modern thought. Polka shows that what is therefore required is a hermeneutical theory whose ontological articulation of biblical religion is critically self-conscious.
The original German edition of Feminist Biblical Interpretation received high acclaim and widespread positive reviews in Europe. That groundbreaking reference tool for contextual biblical interpretation is here available in English for the first time. With contributions from more than sixty female scholars, this is the only one-volume feminist commentary on the entire Bible, including books that are relatively uncharted territory for feminist theology.
This book brings life lessons taken from the Bible and the world myths and interpreted with a Jungian reading. It also offers an easy explanation for Jung's basic ideas and concepts.
