By Robert Thomas Lambdin, Laura Lambdin
As a person with a powerful curiosity in Western medieval literature yet event in Asia, I wasn't certain what to anticipate whilst I borrowed this booklet from a pal. Frankly, i used to be a section skeptical that the e-book will be as complete as claimed. yet i used to be really happy to work out the breadth of the entries. there has been even a bit on medieval Mongolian literature, which was once a very great surprise!I chanced on it interesting to match literature from an analogous period in such a lot of various international locations and areas. As a westerner, it is transparent to me how very important medieval literature is to our cultural culture; this booklet allowed me to gauge the significance for different areas to boot. this type of multi-cultural competence is unusual these days and the authors will be counseled for tackling this sort of large diversity of texts.
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Hull (New York: Pantheon, 1956), p. 72. This is a translation of Symbole der Wandlung (Zurich: Rascher Verlag, 1952), which is itself a fourth revised edition of Wandlungen und Symbole der Libido. For this citation in the earlier work, see pp. 81–2. Jung continues: ‘This disbelief in the devilishness of human nature goes hand in hand with the blank incomprehension of religion and its meaning. ’ Jung, Symbols of Transformation, p. 59; Psychology of the Unconscious, pp. 72–3. See Jung’s previous discussion of the writing of Miss Miller and the narrative of the Book of Job.
4. Mircea Eliade, ‘The Quest for the “Origins” of Religion’, pp. 45–6. 22 michael j. j. the idea of God. 70 religion and theology: final reflections But no matter how differently the story of origins could have been told, evaluated and employed, I wonder if something far more profound did not get lost in the translation between the Middle Ages’ and the contemporary understanding and scientiﬁc study of ‘religion’. And I wonder if what got lost was ‘God’ – God as the purpose, and, in this way, the speciﬁcation of religio.
74 If that is the case, it is an unrealised task for contemporary theology – keeping the normativity of God’s revelation in Christ – to search the ‘world religions’ for what they can tell us about God. Such a carefully disciplined inquiry should amplify or deepen rather than necessarily contradict what one has learned of God from Christianity. There is no time now to argue and nuance this suggestion with the distinctions it obviously cries for, but only to propose that the scientiﬁc study of religion could well call the theological enterprise to an inquiry quite different from that which obtained in the nineteenth and twentieth centuries.