Redemption occupies a complex and contested position within the depth-psychology corpus. The term arrives trailing the full weight of its theological genealogy — substitutionary atonement, divine purchase, liberation from bondage — but is progressively re-worked by psychological thinkers into a narrative, experiential, and alchemical category. Jung, in the Red Book, strips redemption of its aesthetic consolations, insisting that one ‘blunders into the work of redemption unintentionally,’ driven not by aspiration but by the unbearable pressure of a felt need for it. This demythologizing move, which refuses to sentimentalize the process, stands in productive tension with the evangelical-therapeutic position of Shaw, for whom redemption is a doctrinally specific act of divine purchase accomplished in Christ. Between these poles, narrative psychology — most consequentially in Dunlop’s empirical work — reframes redemption as the self’s capacity to construe a negative past as the generative source of a transformed present self, demonstrating measurable predictive validity for sustained sobriety. Kurtz and Ketcham, drawing on Hasidic tradition, locate the condition of redemption in honest self-recognition of one’s flaws. Across these positions, the term maps onto cognate concepts: individuation, transformation, narrative identity, shadow-integration, and purification — constituting a rich semantic field at the intersection of soteriology, analytical psychology, and the psychology of recovery.