Endnotes
1. Judy Tatelbaum, The Courage to Grieve, (New York, Harper & Row, 1984), p.52
2. Ibid, p. 147, quoting Kahlil Gibran, The Prophet
3. Eloi LeClerc, The Canticle of Creatures, Symbols of Union, translated by Matthew J. O'Connell, (Chicago: Franciscan Herald Press, 1977), pp.94, 138, 155, 222
4. New Catholic Encyclopedia, (New York: McGraw-Hill, 1965), Vol. X, pp.943-4
5. ibid., p. 947
6. Arthur Peacocke, Intimations of Reality, (Notre Dame, IN: Notre Dame University Press, 1984), p. 64.
7. ibid.
8. ibid.
9. ibid.
10. Donald L. Gelpi, The Divine Mother, (Lanham, MD, University Press of America, 1984), p. 95.
11. Donald L. Gelpi, Experiencing God, (New York: Paulist Press, 1978), p. 77.
12. Charles Hartshorne, A Natural Theology for Our Time, (LaSalle, IL: Open Court, 1981), o. 113, "We are not simply co-creators with God, of the world, but in the last analysis co-creators, with him, of himself."
13. ibid.
14. Xavier Leon-Dufour, Dictionary of Biblical Theology, (New York: Seabury Press, 1973), pp. 100-101, "Sacred history does not stop with the present but moves on to the term depicted by prophetic eschatology. To understand exactly the meaning of ultimate salvation, one must refer to God's creative act. In describing Christ's relation to the world, there is a subtle movement from His action in the original creation to His action in the eschatological re-creation of creatures. Creation and redemption thus merge."
15. Gordon D. Kaufman, God the Problem, (Cambridge, MA: Harvard University Press, 1979), pp. 138-9.
16. ibid., p. 139.
17. ibid., p.. 139 and 143
18. New Catholic Encyclopedia, ibid., p. 944.
19. Hartshorne, A Natural Theology For Our Time, pp. 20-1.
20. ibid., pp. 74, 73, 71, 16 and 74.
21. ibid., pp. 74-5.
22. But we are only 'discoverers' of what is already there. The Hindus believe that ultimate reality has three attributes: sat (being), chit (knowledge or intelligence) and ananda (bliss or love). (See Bede Griffiths, The Marriage of East and West, (Springfield, IL: Templegate Publishers, 1982), p. 95.)
23. Kaufman, God the Problem, p. 42ff.
24. Gelpi, The Divine Mother, pp. 151-182.
25. See Marie-Louise von Franz, "The Individuation Process" in C.G. Jung, Man And His Symbols, (New York: Doubleday & Co., 1964), pp. 158-229, and Edward C. Whitmont, The Symbolic Quest, (Princeton: Princeton University Press, 1978), passim.
26. Carl Jung, "The Concept of the Collective Unconscious" in Joseph Campbell, ed., The Portable Jung, trns. by R.F.C. Hull, (New York: Penguin Books, 1982).
27. Random House Dictionary, (New York: Random House, 1966), p. 1444.
28. Edward C. Whitmont, The Symbolic Quest, p. 41.
29. ibid., p. 42
30. Carl Jung, "Aion: the Phenomenology of the Self," in Joseph Campbell's The Portable Jung, p. 160, "The more civilized, the more unconscious and complicted a man is, the less he is able to follow his instincts. His complicated living conditions and the influences of his environment are so strong that they drown the quiet voice of nature. Opinions, beliefs, theories and collective tendencies appear in its stead and back up all the aberrations of the conscious mind," whose standpoint becomes too one-sided and thus aberrant."
31. Whitmont, ibid., p. 42.
32. Whitmont, ibid., p. 231.
33. Carl Jung, as quoted in Whitmont, The Symbolic Quest, p. 232.
34. ibid.
35. ibid.
36. Campbell, The Portable Jung, pp. 140 and 139.
37. John A. Sanford, Healing and Wholeness, (New York: Paulist Press, 1977), pp. 88 and 93.
38. ibid., pp. 121-2 and 141-2.
39. ibid., p. 119.
40. Simone Weil, "Reflections on the Right Use of School Studies" in Waiting For God, trns. by Emma Craufurd, (New York: Harper & Row, 1973), p. 114.
41. ibid., p. 112: "All wrong translations, all absurdities in geometry problems, all clumsiness of style, and all faulty connection of ideas in compositions and essays, all such things are due to the fact that thought has seized some idea too hastily, and being thus prematurely blocked, is not open to the truth. The solution of a geometry problem does not in itself constitute a precious gift, but the same law applies to it because it is the image of something precious. Being a little fragment of particular Truth, it is a pure image of the unique, eternal and living Truth."
42. ibid., pp. 111-2.
43. Campbell, The Portable Jung, pp 139-40.
44. ibid., pp. 61, 145, 147-8, 155 and 159.
45. Whitmont, The Symbolic Quest, p. 162.
46. ibid., pp. 160 and 163.
47. John A. Sanford, Evil, the Shadow Side of Reality, (New York: Crossroad, 1982), p. 59, and Gelpi, The Divine Mother, pp. 224-7).
48. Whitmont, The Symbolic Quest, p. 167.
49. Sanford, Evil, pp. 108, 118, 126 and passim.
50. ibid., p. 50.
51. ibid., p. 61.
52. ibid.
53. Whitmont, The Symbolic Quest, pp. 218-9.
54. ibid., p. 43.
55. ibid., p. 222.
56. Carl Jung, as quoted in Whitmont, ibid., p. 218.
57. Sanford, Healing and Wholeness, p. 91.
58. Gelpi, Experiencing God, p. 148.
59. Sanford, Evil, p. 105.
60. ibid., pp. 105-6.
61. ibid., pp. 58, 64, 105-6.
62. Whitmont, The Symbolic Quest, pp. 220-1, 217.
63. Campbell, The Portable Jung, p. 145 and Whitmont, The Symbolic Quest, pp. 228-9: "In a really serious moral impasse it is our heretofore accepted virtues, not our vices, that crucify us. At the root of every profound ethical conflict we find that every 'right' also occasions a 'wrong.' In order to benefit one side or person we hurt another; yet to achieve our individual wholeness, the reality of our innermost 'good,' we are required to risk the experience of our own evil, in the form in which we find it. This recognition of the primitive side which demands life space in our own terms of evil puts us in a double bind: whichever way we move seems wrong. Yet it appears that only through suffering of the deadlock, living through the opposition of ethical demands, can the experience of meaning be born. The path out of the dilemma can only be found by waiting and consciously holding on to both sides of the conflict, by making the utmost effort to keep both sides in fullest awareness without repressing them or falling into a state of identification. This means nothing less than that the conflict with all its excruciating implications must be endured consciously; we cannot seek to terminate it forcibly by taking sides, by enforcing a premature decision. Symbolically this amounts to a crucifixion ; by our consent, our acceptance of this suffering we are nailed to the cross of opposing drives."
64. Whitmont, ibid., p. 229.
65. Adolf Guggenbuhl-Craig, Power in the Helping Profession, (Dallas, TX: Spring Publications, 1982), p. 138.
66. ibid., pp. 138-0
67. See also Edward F. Edinger, M.D., "Christ As Paradigm Of The Individuating Ego" in Spring 1966, (New York: Analytical Psychology CLub of New York, INc., 1966), P. 5-23, and the Gospel of John, in which Christ wishes us to live life fully (John 10:10) and the 'way' is 'the person,' and the persons' life (John 14: 5-6).
68. Whitmont, The Symbolic Quest, pp. 221-2.
69. ibid., p. 309.
70. Guggenbuhl-Craig, Power In The Helping Professions, p. 139.
71. Whitmont, The Symbolic Quest, p. 230: "Eventually, at the point where the irresolvable conflict is brought to its most excruciating tension, where the ego has come to the end of its wits, when we realize that all our attempts notwithstanding we cannot bring about a change by our own effort, then what Jung called the reconciling symbol, the new directive from the unconscious, may present itself. This new directive is part of the myth of one's life. It expresses the law of our being which does not arise from our own planning but comes to us as a result of our efforts and struggles, from a source or center unknown to us. Life becoes increasing full and meaningful and unexpected."
72. Sanford, Healing and Wholeness, p. 108
73. Whitmont, The Symbolic Quest, p. 221.
74. ibid., p. 230.
75. Campbell, The Portable Jung, p. 60.
76. ibid., pp. 61, 60.
77. Rollo May, ed., Symbolism in Religion and Literature, (New York: George Braziller, 1960), p. 46.
78. Campbell, The Portable Jung, p.66.
79. Sanford, Healing and Wholeness, pp. 91-2.
80. Guggenbuhl-Craig, Power, p. 104.
81. Gelpi, The Divine Mother, pp. 219-220.
82. Mircea Eliade, Images and Symbols, Studies in Religious Symbolism, (New York: Sheed & Ward, 1969), p. 15, and langdon Gilkey, "Symbols and Theology" in Catholicism Confronts Modernity, p. 101: "Symbols like archetypes of 'empty' unless they receive content from our experience...their power over us and our sense of their validity, comes from the experience they thematize."
83. Eloi LeClerc, The Canticle of Creatures, Symbols of Union, An Analysis of Francis of Assisi, trns. by Matthew J. O'Connell, (Chicago: Franciscan Herald Press, 1977), p. 67.
84. See Whitmont, The Symbolic Quest, p. 46 for an example of the destructive power of images.
85. Bill Cieslak, from lecture notes, STRA 2402, Liturgical Theology, Fall 1984.
86. David N. Power, Unsearchable Riches: The Symbolic Nature of Liturgy, (New York: Pueblo, 1984), p. 70: "(Symbols) make present realities not present in their own specific form of being and expression...the danger is that it may be forgotten that the presence is given in a foreign form, one made necessary by the otherly character of those put into communication. While the affective, interpersonal, and communicatory nature of symbolic exchange is rightly affirmed, its usage has to embrace negativity and nonidentity between the symbol and reality (as well)."
87. Rollo May, Symbolism In Religion And Literature, p. 45.
BIBLIOGRAPHY
Edward A. Armstrong, Saint Francis: Nature Mystic, The Derivation and Significance of the Nature Stories in the Franciscan Legend, (Berkeley: University of California Press, 1973).
Stephen Arroyo, Astrology, Psychology And The Four Elements, An Energy Approach to Astrology And Its Use in the Counselling Arts, (Reno: CRCS Publications, 1975).
Isaac Asimov, The Collapsing Universe, (New York: Pocket Books, 1977).
Gustav Aulen, The Drama And The Symbols, A Book of Images of God and the Problems They Raise, trns by Sydney Linton, (Philadelphia: Fortress Press, 1970).
Gaston Bachelard, The Poetics of Reverie, Childhood, Language, and the Cosmos, (Boston: Beacon Press, 1971).
[Endnotes and Bibliography are still incomplete. Will try to fill them in over the next few months]
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