The Emergence of Consciousness in Genesis 1–3: Jung's Depth Psychology and Theological Anthropology: with William Simpson, “The Mystical Stance: The Experience of Self-Loss and Daniel Dennett's ‘Center of Narrative Gravity’”; David Rousseau, “A Systems Model of Spirituality”; and David James Stewart, “The Emergence of Consciousness in Genesis 1–3: Jung's Depth Psychology and Theological Anthropology”
The development of a robust, holistic theological anthropology will require that theology and biblical studies alike enter into genuine interdisciplinary conversations. Depth psychology in particular has the capacity to be an exceedingly fruitful conversation partner for theology because of its comm...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Wiley-Blackwell
2014
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| In: |
Zygon
Year: 2014, Volume: 49, Issue: 2, Pages: 509-529 |
| Further subjects: | B
Myth
B Consciousness B theology and science B Psychology B Interdisciplinarity B Carl Gustav Jung B Archetypes B Theological Anthropology B Hermeneutics B Christianity |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 245 | 1 | 4 | |a The Emergence of Consciousness in Genesis 1–3: Jung's Depth Psychology and Theological Anthropology: with William Simpson, “The Mystical Stance: The Experience of Self-Loss and Daniel Dennett's ‘Center of Narrative Gravity’”; David Rousseau, “A Systems Model of Spirituality”; and David James Stewart, “The Emergence of Consciousness in Genesis 1–3: Jung's Depth Psychology and Theological Anthropology” |
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| 520 | |a The development of a robust, holistic theological anthropology will require that theology and biblical studies alike enter into genuine interdisciplinary conversations. Depth psychology in particular has the capacity to be an exceedingly fruitful conversation partner for theology because of its commitment to the totality of the human experience (both the conscious and unconscious aspects) as well as its unique ability to interpret archetypal symbols and mythological thinking. By arguing for a psycho-theological hermeneutic that accounts for depth psychology's conviction that myths about the origin of the world are always simultaneously myths about the origin and emergence of human consciousness, I demonstrate that the presence of numerous Jungian archetypes in Genesis 1–3 suggests that the narrative can be read from a psychological perspective without diminishing or marginalizing the dominant theological themes of exile and return. Furthermore, such a reading fundamentally suggests that the narrative is not about how sin entered into creation, but rather how consciousness emerged in human community. | ||
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