st Richard Noll reveals the all-too human man for what he really was--a genius who, believing he was a god, founded a neopagan religious movement that offered mysteries for a new age. In "The Aryan Christ", Noll draws on never-before-published material to create the first full account of Jung's private and public lives. Photos.

Was Jesus a Nazi? During the Third Reich, German Protestant theologians, motivated by racism and tapping into traditional Christian anti-Semitism, redefined Jesus as an Aryan and Christianity as a religion at war with Judaism. In 1939, these theologians established the Institute for the Study and Eradication of Jewish Influence on German Religious Life. In The Aryan Jesus, Susannah Heschel shows that during the Third Reich, the Institute became the most important propaganda organ of German Protestantism, exerting a widespread influence and producing a nazified Christianity that placed anti-Semitism at its theological center. Based on years of archival research, The Aryan Jesus examines the membership and activities of this controversial theological organization. With headquarters in Eisenach, the Institute sponsored propaganda conferences throughout the Nazi Reich and published books defaming Judaism, including a dejudaized version of the New Testament and a catechism proclaiming Jesus as the savior of the Aryans. Institute members--professors of theology, bishops, and pastors--viewed their efforts as a vital support for Hitler's war against the Jews. Heschel looks in particular at Walter Grundmann, the Institute's director and a professor of the New Testament at the University of Jena. Grundmann and his colleagues formed a community of like-minded Nazi Christians who remained active and continued to support each other in Germany's postwar years. The Aryan Jesus raises vital questions about Christianity's recent past and the ambivalent place of Judaism in Christian thought.

This revolutionary reassessment of Jung's research, conclusions, and character asserts that Jung falsified his key research in developing the theory of a collective unconsciousness. Noll also reveals evidence that Jung founded a profascist religious cult in which he intended to be worshipped as an "Aryan-Christ", propagated racist and ant-Semitic theories, and practiced polygamy for much of his life.

The Ku Klux Klan, the Aryan Nations, and many ultra-right-wing racist "religious" organizations adhere to a doctrine called Christian Identity. Christian Identity is not a denomination, but a loosely organized movement embracing a range of beliefs. Its foundation is the theory that Anglo-Saxons (and Aryans, in most cases) are the true descendants of the Lost Tribes of Israel, and are the chosen people of God. Christian Identity is a bloodline religion: a belief system irrevocably tied to race. As such it lends itself to the violence, racism, and anti-Semitism of its more militant practitioners, and its growth and links to domestic terrorism warrant a better understanding of the movement. This survey of the Christian Identity Movement traces its development and beliefs, from its origins to its modern manifestations. It examines the doctrines and visions of the future of Identity communities and organizations in America. The initial chapter explores British Israelism, forerunner of most bloodline Identity groups; the oral traditions behind the movement are reviewed in the second. The third chapter outlines the American Israel, Israel Identity and bloodline Identity movements, including major figures and groups. The following chapters provide an introduction to Christian Identity itself, its general religious tenets, and post-Creation beliefs upon which much of the theory is based. Subsequent chapters describe militant bloodline and Identity groups, and individual militant Identity leaders. The final chapter explores the "Third American Revolution" predicted by these groups, a forthcoming war based on race and religion.

How is it that in America the image of Jesus Christ has been used both to justify the atrocities of white supremacy and to inspire the righteousness of civil rights crusades? In The Color of Christ, Edward J. Blum and Paul Harvey weave a tapestry of American dreams and visions--from witch hunts to web pages, Harlem to Hollywood, slave cabins to South Park, Mormon revelations to Indian reservations--to show how Americans remade the Son of God visually time and again into a sacred symbol of their greatest aspirations, deepest terrors, and mightiest strivings for racial power and justice. The Color of Christ uncovers how, in a country founded by Puritans who destroyed depictions of Jesus, Americans came to believe in the whiteness of Christ. Some envisioned a white Christ who would sanctify the exploitation of Native Americans and African Americans and bless imperial expansion. Many others gazed at a messiah, not necessarily white, who was willing and able to confront white supremacy. The color of Christ still symbolizes America's most combustible divisions, revealing the power and malleability of race and religion from colonial times to the presidency of Barack Obama.

Synchronistic events can be explained fully in naturalistic terms. They comprise an instance of the uncanny as they return the individual subjectively to a period when the world, as the good parent, was sympathetically attuned to the individual's wishes and requirements. Jung invoked the spiritual, or the supernatural, or the paranormal to explain synchronicity rather than exploring the early stages of human existence. Faber offers a critique of Jung's theory of synchronicity that develops an alternative to demystify synchronistic happenings by explaining them in purely naturalistic terms. The book's larger purpose is to demystify Jung's archetypal psychology and to explain the whole Jungian approach to human behavior in naturalistic terms. Because Jung's psychology is ultimately religious in nature, the book touches generally upon the implications of religion and religious conduct. The book offers the reader an opportunity to ponder the psychological nature of synchronicity either as a spiritual occurrence with paranormal overtones or as a return of the repressed, a mnemonic trace of events that actually transpired in the life of the individual.

The world we engage with is a vibrant collage brought to consciousness by language and our creative imagination. It is through the symbolic forms of language that the human world of value is revealed—this is where religious scholar Michael Fishbane dwells in his latest contribution to Jewish thought. In Fragile Finitude, Fishbane clears new ground for a theological life through a novel reinterpretation of the Book of Job. On this basis, he offers a contemporary engagement with the four classical types of Jewish Scriptural exegesis. The first focuses on worldly experience, the second on communal forms of practice and thought in the rabbinical tradition, the third on personal development, and the fourth on transcendent, cosmic orientations. Through these four modes, Fishbane manages to transform Jewish theology from within, at once reinvigorating a long tradition and moving beyond it. What he offers is nothing short of a way to reorient our lives in relation to the divine and our fellow humans. Written from within the Jewish tradition, Fragile Finitude is intended for readers across the religious spectrum.