Christianity occupies a contested and multivalent position across the depth-psychology corpus. It appears not merely as a confessional datum but as a cultural-psychological force whose essence, boundaries, and historical development are subject to sustained interrogation. Rudolf Otto treats it as the preeminent religion of Redemption, raising the fundamental question of whether an abiding essence persists beneath its historical metamorphoses. Joseph Campbell situates its doctrinal formulations within the broader landscape of world mythology, attending to their structural kinship with pre-Christian traditions. Karen L. King, engaging the History of Religions School, foregrounds the definitional stakes involved in distinguishing Christianity from Gnosticism — a distinction entangled with questions of orthodoxy, heresy, and scholarly construction. Frank Thielman charts Christianity’s institutionalization from Spirit-led community to doctrinal organism, following Harnack’s sociological thesis. Orthodox voices — John of Damascus, Bulgakov, Schmemann via Louth — present Christianity as an irreducible eschatological reality whose liturgical actualization bridges history and transcendence. Evans-Wentz introduces a comparative angle, distinguishing Church-council Christianity from its Gnostic and primitive forms in relation to Buddhist soteriology. What unifies these disparate treatments is a shared preoccupation with essence versus historical accretion, and with Christianity’s relationship to Judaism, Gnosticism, Hellenism, and rival soteriological systems.