Jesus, The Christ, In The Light Of Psychology - Vol II

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JESUS, THE CHRIST, IN THE LIGHT OF PSYCHOLOGY BY G. STANLEY HALL, Ph. D., LL. D. Professor of Psychology, President of Clark University VOLUME It GAMIN Cmr Niw Yowt DOUBLEDAY, PAGE COMPANY 1917 DntBIF. ItAY, PAG COMPANY info ing tht Stt CONTENTS VOLUME II CHAWM PAGE VL MESSIAMTY, SONSHIP, AND THE KINGDOM 326 VII, JESTS 1 ESCHATOLOGV, HlS INNER CHARACTER, PURPOSE, AND WORK 392 VIII. Jusrs ETHICS AND PSAVER 471 IX, THE PAXABIKS OF JESUS 517 X. THE MIRACLES,592 XI. DEATH AND RsstmascTioN OF JESTJS 677 JESUS, THE CHRIST, IN THE LIGHT OF PSYCHOLOGY VOL. II CHAPTER SIX MESSIANITY, SONSHTP, AND THE KINGDOM I. Messianism among primitive people Different views among the Hebrews How Jesus came to believe himself the Messiah, and his original interpretation of the idea as he grew into the r le II. His achievement in coming to regard himself as the Son of God The development of Yahvefi and the kind of Deity he had grown to be in Jesus day The unique time and circumstance for the development of the theanthropic consciousness Deity as ontological Outcrops of this idea among children, primitive races, and its relation to Mana theories, and the development of a sense of fatherhood In what re spect sonship was involved in Messianity How it transcended it God as the race-soul III. The Kingdom as the third great achieve ment of Jesus Views of Kalthoflf, Weisse, and others Contradictions in Jesus characterizations of the Kingdom and their explanation In what sense it was of this earth and how far transcendent The myths of primitive paradises The Kingdom as inward Stages by which Jesus came to realize that he must die The value and proof of the idea of genetic stages What it means psychologically to findGod Jesus sociological ideas Psychologic effects of the conviction that the end was at hand The second coming Kenosis. I Messianity. W-D . Wallis 1 in a very interesting study of the Messiahs of primitive people, shows us that in times of hardship from any source a great deliverer is expected. The claimant to this function must have qualities sometimes pretty carefully defined, and by fasting, vision, the interpretation of omens and oracles, he must demonstrate excessive spirituality. He must and does often heal the sick. If once accepted by the tribe, Ms soul becomes the embodiment of their col lective soul, and he may acquire almost supreme authority. He can cause the tribe to migrate, to dispose of its goods, to perform very exceptional ceremonies, take great risks, undergo great sufferings but if he fails he is at once discredited and often slam. In about every great crisis of history of the North American Indians some naedicme Individual Initiative and Soda Compulsion. Amtr AfiOtropd Oct-Itec., x S Ho kw I attowwJ me to we much fuller mwiuacript study of Messiahs. 3 6 MESSIANITY, SONSHIP, AND THE KINGDOM 327 man, and occasionally more than one, comes forward to rally his people to save themselves, to better the present customs or restore the old ones, to expel the oppressor, etc. The Messiahs interpret the old traditions as Jesus did prophecy. They point to an ideal state of restoration, and it is they that have caused nearly all the outbreaks so justly dreaded by their neighbours. Such Messiahs were Pop6 among the Tewas in 1675 and Tenskwatawa, a Shawnee warrior in 1805, who began his Messianic career in a trance and was thought to have brought his people a new revelation from theMaster of life. He denounced the witchcraft and medicine of his tribe, the firewater of the whites, demanded more respect of parents and ancestors. Smohalla among the Nez Perce found the higher power and brought his tribe the sacred message that they should have strong and sudden help. Kanakuk among the Kickapoos was another mouthpiece of the Great Spirit to rescue his tribe. Flourishing tribes that do not feel the outside pressure of civilization have little need of redemption. The Navajos, e. g., rejected such gospel messengers...

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