By An Belford Ulanov & Alvin Dueck; Grand Rapids, MI: Eerdmans (2008); Reviewed by SAMUEL GARBI
As suggested by the title of this book by Ann Belford Ulanov and Alvin Dueck, Christians not only can, but should learn from Jung (pp. 3, 19, & 23): “Evangelicals need Jung” (p.
Reviewer’s emphasis). According to Ulanov and Dueck, this is because Jung’s work functions as a needed corrective to an over-spiritualized (and therefore ineffective or dangerous) faith (p. 25). As such, Jung’s work is presented as useful for leading towards genuine spiritual growth and making Christian leaders more effective. The authors see the fear some Christians have of Jung as precisely the most telling reason they would benefit from his ideas. They say Jung can [help] us to acknowledge some of the blind spots that often keep us from living out more fully our core convictions” (p. 25). I agree with the authors’ views, based not only on personal experience and observation, but also on abundant biblical material that points out the special difficulty we who claim to be religious have in acknowledging our blind spots (e.g., Revelation 3:17; Jeremiah 17:9; John 1:5, 10, 11).
The body of this book is comprised of three essays that are critical to Christian growth and leadership. The second essay (pp. 51-68) contains a most helpful section on the Shadow archetype—that part of themselves which many “advanced” Christians are least aware of in themselves and which therefore most easily trips them and their witness. The third essay (pp. 69-89) proposes wholeness as spiritual growth’s goal, through comprehensive pacific inclusivity (pp. 77-82).
By linking faith to intimately personal experience, this book has potential to bring a renewal of faith to Christians who are disillusioned in, or even by, the church. Christian leaders will be guided in conceptualizing the causes of deficiencies in life and religious organizations. They will also see the nature of genuine spiritual growth, which will motivate them to promote such genuine growth rather than a mere surface Christianity that doesn’t fool many anymore.
The book links outward Christian behavior with in-depth factors that either foil or enable it; any effort towards Christian behavior that does not acknowledge this link only addresses surface activity that is easily counterproductive to Christianity’s stated goals. Ulanov describes problems commonly stemming from religious sectarianism: “theological bullying” (pp. 52) and threats to life (p. 51). Shadow awareness and pacific integration (p. 58) are proposed as needed alternate solutions (pp. 52-53, 55), because the end result of a “conscious dialogue” with shadow content is that things are clearer, “good is more possible and evil more avoidable” (pp. 53-54), and the world is safer.
Aptly illustrating the issues of the thesis from a treasure trove of biblical material, Ulanov uses pressing terms to warn of the dangers to Christians and to the church of refusing Jung’s pacifically inclusive growth. Such refusal “always leads to catastrophe” (p. 48):
[This is] dangerous [because it leads to a] religion of words that do not incarnate . . . [and] empty exhortations . . . [and to our becoming] windbags . . . [and] theological know-it-alls, full of what should be, [but] rejecting what is . . .[all the while] trying to force others to agree [with us] . . . on pain of death. (p. 79)
In refusing the work proposed, Ulanov sees us as failing our call and becoming moralistic, projecting our flaws unto others, and having illnesses which we either carry ourselves or pass on to our children (p. 83). “There is no future for the church without including the psyche, especially the unconscious” (p. 32). If such propositions do not catch the attention of Christian leaders whose responsibility it is to deal with the hemorrhage of the postmodern church, what will?
Based on history, even biblical history, one can be doubtful that the challenging call of this book will be responded to adequately and in a timely manner by more than a minority; instead, it will likely be opposed by many. But this should not deter readers who are determined to become part of the safe, life-giving minority who are answering the call to reclaim this eminently Christian work for the church.
Samuel Garbi, D.Min., is a pastor, writer, and violinist in southwestern Wisconsin.