Within the depth-psychology and theological library corpus, ‘Salvation History’ (Heilsgeschichte) emerges as a structuring concept that organizes divine purposiveness across time — the arc from creation and fall through covenant, messianic fulfillment, and eschatological consummation. The term’s primary weight in this corpus falls upon New Testament scholarship, most extensively in Thielman’s canonical theology, where it designates Luke-Acts’ overarching narrative scheme: the progressive unfolding of God’s redemptive intention through promise, fulfillment, and proclamation to the nations. A subsidiary tension animates the entire field — whether salvation history is best conceived as twofold (promise and fulfillment) or threefold (Israel, Jesus, Church) — a debate that discloses genuine hermeneutical stakes about the nature of historical revelation. Against this linear, teleological model, Eliade’s phenomenology of the sacred poses a fundamental challenge: archaic consciousness knows no irreversible, once-for-all events, only cyclical regeneration; Christianity’s insistence on unique, historically situated theophanies represents a radical departure. Jonas and King illuminate the Gnostic counter-narrative, in which world history is the domain of malevolent Archons, and ‘salvation’ consists in escape from history rather than its sanctification. Hannah’s Augustinian thread introduces the psychological dimension — the individual situated within salvation history as between inherited doom and hoped-for regeneration. The term thus marks a fault line between sacred linear time and mythic cyclical time, between history as the theater of redemption and history as the prison from which the soul must be freed.