Answer to Job

21 May 2022 03:17 - 17 Jun 2023 01:56
Open in Logseq
    • An attempt to grapple with the problem of evil within a Christian framework, taking the form of in a rather acerbic analysis of the character of Yahweh, as revealed in the Old Testament, modified in the New, and further transformed by recent changes in Catholic doctrine about the assumption of Mary (I think referring to Munificentissimus Deus). The story of Job is treated as a step on the evolution of God, who needed to incarnate as Christ to repair his reputation after abusing Job unjustly
    • The real reason for God's becoming man is to be sought in his encounter with Job. (p35)
    • All the world is God's and God is all in the world from the beginning. Why, then, the tour de force of the Incarnation? one asks oneself, astonished. (p39)
    • The victory of the vanquished and oppressed is obvious: Job stands morally higher than Yahweh. In this respect the creature has surpassed the creator. ... Job’s superiority cannot be shrugged off. ...That is why Sophia steps in. She reinforces the much needed self-reflection and thus makes possible Yahweh’s decision to become man. It is a decision fraught with consequences: he raises himself above his earlier primitive level of consciousness by indirectly acknowledging that the man Job is morally superior to him and that therefore he has to catch up and become human himself. (p42-3)
    • These words clearly show that Job, in spite of his doubt as to whether man can be just before God, still finds it difficult to relinquish the idea of meeting God on the basis of justice and therefore of morality. Because, in spite of everything, he cannot give up his faith in divine justice, it is not easy for him to accept the knowledge that divine arbitrariness breaks the law. On the other hand, he has to admit that no one except Yahweh himself is doing him injustice and violence. He cannot deny that he is up against a God who does not care a rap for any moral opinion and does not recognize any form of ethics as binding. This is perhaps the greatest thing about Job, that, faced with this difficulty, he does not doubt the unity of God. He clearly sees that God is at odds with himself—so totally at odds that he, Job, is quite certain of finding in God a helper and an “advocate” against God.
    • Jung is somewhat outraged by Yahweh's manifest immorality, his abuse of his creations, his unwillingness to rein in evil:
    • One should keep before one’s eyes the strange fact that the God of goodness is so unforgiving that he can only be appeased by a human sacrifice! This is an insufferable incongruity which modern man can no longer swallow, for he must be blind if he does not see the glaring light it throws on the divine character, giving the lie to all talk about love and the Summum Bonum. (p68)
    • The character of God has the same structure and problems as that of man:
    • As a totality, the self is by definition always a complexio oppositorum, and the more consciousness insists on its own luminous nature and lays claim to moral authority, the more the self will appear as something dark and menacing. (p81)
    • A statement on his basic metaphysics:
    • I have been asked so often whether I believe in the existence of God or not that I am somewhat concerned lest I be taken for an adherent of “psychologism” far more commonly than I suspect. What most people overlook or seem unable to understand is the fact that I regard the psyche as real. They believe only in physical facts, and must consequently come to the conclusion that either the uranium itself or the laboratory equipment created the atom bomb. That is no less absurd than the assumption that a non-real psyche is responsible for it. God is an obvious psychic and non-physical fact, i.e., a fact that can be established psychically but not physically. (p101)
    • Clearly, the material evidence for the existence of this psychic phenomenon is more than sufficient. It does not matter at all that a physically impossible fact [the bodily assumption of Mary] is asserted, because all religious assertions are physical impossibilities
      Emphasis added, and I want a word to designate this attitude and its opposite, that psychic phenomenon are not only on their own level but actually violate physics. This is very common in the Jungian/occultish/weird world, and is related to their picture of the natural world as a "flat circle" from which no creativity can emerge, that nature requires "miracles" to produce mind. Contrast eg with Gregory Bateson 's mind-nature unity.
      . If they were not so, they would, as I said earlier, necessarily be treated in the text-books of natural science. But religious statements without exception have to do with the reality of the psyche and not with the reality of physis.
    • Did not realize how agential Jung's archetypes are:
      • ...since...the archetypes in question are not mere objects of the mind, but are also autonomous factors, i.e., living subjects, the differentiation of consciousness can be understood as the effect of the intervention of transcendentally conditioned dynamisms. (p107)