Crucified

the progressive development and differentiation of consciousness leads to an ever more menacing awareness of the conflict and involves nothing less than a crucifixion of the ego, its agonizing suspension between irreconcilable opposites.

Edinger, citing Jung, reads the crucifixion as the archetypal image of individuation: the ego’s necessary suffering between opposites is the psychological reality encoded in the Christ-between-two-thieves symbol.

Edinger, Edward F., The Christian Archetype: A Jungian Commentary on the Life of Christ, 1987thesis

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Truly, the way leads through the crucified, that means through him to whom it was no small thing to live his own life, and who was therefore raised to magnificence.

Jung frames the crucified as the phenomenological gateway to authentic selfhood: to live one’s own life in its full torment is the existential equivalent of crucifixion and the precondition of inner exaltation.

Jung, Carl Gustav, The Red Book: Liber Novus, 2009thesis

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Jesus Crucified is hailed as the Messiah, ‘who,’ as we read, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant.

Campbell documents the earliest Christian mythologization of the Crucified as a kenotic archetype, linking the Cross structurally to the Tree of the Fall and situating the symbol within the broader mythology of redemption.

Campbell, Joseph, Occidental Mythology: The Masks of God, Volume III, 1964thesis

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in this comparison the martyred and sacrificed god whom we have already met in the Aztec crucifixions and in the sacrifice of Odin.

Jung situates crucifixion within a cross-cultural pattern of the martyred god, connecting the Christian image to Aztec sacrifice and Odin, revealing it as a universal archetype of the sacrificed divinity.

Jung, Carl Gustav, Symbols of Transformation, 1952thesis

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The cross… has two faculties — the one of supporting, and the other of separating; and in so far as he supports and sustains, he is Stauros [Cross], while in so far as he divides and separates, he is Horos [Limit].

Edinger draws on Gnostic theology to articulate the cross’s dual psychological function: as both the container of wholeness and the principle of differentiation that separates opposites.

Edinger, Edward F., The Christian Archetype: A Jungian Commentary on the Life of Christ, 1987supporting

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the agony of death by crucifixion, a shameful and horrifying spectacle… Jesus as the archaic sacrificed king.

Jung reads the historical details of crucifixion — its shame and bodily horror — as confirmation that Christ functions as the archaic sacrificed king, linking the Mass psychically to the sacrificial process.

Jung, Carl Gustav, Psychology and Religion: West and East, 1958supporting

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he was crucified upside down, at his own request… O name of the cross, hidden mystery! O grace ineffable that is pronounced in the name of the cross!

Jung cites Peter’s martyrdom speech to illustrate the cross as a mandala-like symbol of totality, counterpart to the Gnostic Christ-figure and spontaneous unconscious symbol of the self.

Jung, Carl Gustav, Psychology and Religion: West and East, 1958supporting

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Whoever possesses spiritual knowledge knows the significance of what has been said, for he is not ignorant of how and in how many ways the Lord is crucified, buried and rises again.

Maximos the Confessor extends crucifixion beyond historical event into an ongoing interior process, through which the spiritual practitioner inwardly reenacts the passion as a transformation of impassioned thoughts.

Palmer, G. E. H. and Sherrard, Philip and Ware, Kallistos (trs.), The Philokalia, Volume 2, 1981supporting

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he is not ignorant of how and in how many ways the Lord is crucified, buried and rises again. Such a person makes corpses, as it were, of the impassioned thoughts which have been insinuated by the demons into his heart.

In the Philokalia tradition, crucifixion becomes a repeatable interior event: the practitioner’s warfare against demonic thoughts participates in the perpetual passion of Christ.

Palmer, G. E. H. and Sherrard, Philip and Ware, Kallistos (trs.), The Philokalia, Volume 4, 1995supporting

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Those who were crucified with him also reviled him… ‘My God, my God, why hast thou forsaken me?’… ‘Truly this man was a son of God!’

Campbell presents the Markan passion narrative as the mythic template for the Crucified’s desolation and recognition, structuring the theological drama of abandonment and divine acknowledgment.

Campbell, Joseph, Occidental Mythology: The Masks of God, Volume III, 1964supporting

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Christ then, since He is in two natures, suffered and was crucified in the nature that was subject to passion. For it was in the flesh and not in His divinity that He hung upon the Cross.

John of Damascus insists on the hypostatic precision of crucifixion: it is the human nature, not the divine, that suffers, a distinction that guards the theological coherence of the incarnation.

John of Damascus, Saint John of Damascus Collection, 2016supporting

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the death of Christ, that is, the Cross, clothed us with the enhypostatic wisdom and power of God. And the power of God is the Word of the Cross.

John of Damascus reads the Cross as the supreme redemptive instrument: by it all things are restored, human nature is deified, and believers are separated from unbelievers as by a sign.

John of Damascus, An Exact Exposition of the Orthodox Faith, 2021supporting

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to ‘die’ for Christ means being ‘crucified.’ By such language, Barsanuphius contextualizes ascetic practices and ideals within an incarnational framework.

Barsanuphius of Gaza redefines ascetic death as crucifixion, embedding the entire regime of obedience, humility, and love within the imitatio Christi of the passion.

Sinkewicz, Robert E., Evagrius of Pontus: The Greek Ascetic Corpus, 2003supporting

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since the Corinthians were weak, while with them St Paul rightly ‘decided to know nothing except Jesus Christ and Him crucified’.

Maximos reads Paul’s proclamation of ‘Christ crucified’ as pastorally calibrated to spiritual weakness, while more advanced souls are addressed through the language of resurrection and enthronement.

Palmer, G. E. H. and Sherrard, Philip and Ware, Kallistos (trs.), The Philokalia, Volume 2, 1981supporting

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we preach Christ crucified, to the Jews a stumbling block, and unto Gentiles foolishness; but unto them that are called, both Jews and Greeks, Christ Jesus, the power of God.

John of Damascus cites Paul’s paradox of the Crucified as power and wisdom, insisting on the unity of the crucified Jesus and the reigning Christ against any Nestorian division.

John of Damascus, Saint John of Damascus Collection, 2016supporting

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He was crucified outside the city walls, a symbol of the disgrace he bore when he endured this shameful death… this suffering was the necessary path to his exaltation.

Thielman traces Hebrews’ argument that crucifixion’s shame is the indispensable precondition for Christ’s priestly exaltation, making degradation structurally necessary to glory.

Frank S. Thielman, Theology of the New Testament: A Canonical and Synthetic Approach, 2005supporting

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he humbled himself and became obedient unto death, even to death on a cross. Therefore God has highly exalted him and bestowed on him the name which is above every name.

Campbell reads Paul’s kenotic hymn as the mythological articulation of the Crucified as the one who transcends all opposites — God and Man, eternal and temporal — through the extreme of self-emptying death.

Campbell, Joseph, Thou Art That: Transforming Religious Metaphor, 2001supporting

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the whole mythology of the life, crucifixion, resurrection, and second coming of Jesus the Messiah had been anticipated in the founder of the Essene community of Qumran.

Campbell notes the historical-critical debate over whether the Qumran Teacher of Righteousness prefigured the Christ myth, situating crucifixion within the comparative mythology of the dying-and-rising Messiah.

Campbell, Joseph, Occidental Mythology: The Masks of God, Volume III, 1964aside

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I liked the shape, the textures, its lightness, and the way Christ and his cross were one; there was not such a horrible dichotomy between the person and the wood and the nails.

McNiff reflects phenomenologically on the crucifix as an art object, finding that a non-literal rendering of the crucifixion dissolves the disturbing split between suffering body and instrument of death.

McNiff, Shaun, Art Heals: How Creativity Cures the Soul, 2004aside

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Christ without the cross may also be present in the Islamic heritage… within the Muslim tradition it has commonly been suggested that another person was crucified instead of Jesus.

Meyer surveys Gnostic and Islamic traditions that dematerialize the crucifixion — either by substituting another victim or by asserting only apparent suffering — as alternatives to the orthodox passion narrative.

Marvin W. Meyer, The Gnostic Gospels of Jesus: The Definitive Collection of Mystical Gospels and Secret Books about Jesus of Nazareth, 2005aside

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