Within the depth-psychology corpus, Calvin functions as a concentrated diagnostic site for the psychological underside of Western Christianity — a figure through whom theorists of modernity map the origins of guilt, compulsion, authoritarianism, and the erosion of individual selfhood. Fromm’s sustained analysis in Escape from Freedom is the most technically elaborate: he reads Calvin’s theology of predestination, human wickedness, and the exclusive glory of God as the ideological infrastructure for the dissolution of autonomous selfhood and the subsequent channeling of libidinal energy into relentless economic labor. Tarnas links the entire Calvinist-Puritan complex — predestination, original sin, the loss of free will, the God of terrifying retribution — to the Saturn-Pluto archetypal configuration, treating Calvin’s own term ‘horribilis’ as an inadvertent self-description of that psychic field. Armstrong historicizes Calvin’s actual positions against later ‘Calvinism,’ insisting that predestination was not central to Calvin’s own system and that his primary concerns were social and political rather than dogmatic. Nietzsche’s index cites Calvin in connection with cruelty, placing him in the genealogy of guilt-as-festival. The cumulative picture is of a thinker whose theological constructions, whatever their original intent, released psychological forces — self-negation, compulsive effort, punitive God-images — that depth psychology has spent considerable effort diagnosing and reversing.