As this study concerns itself with previous scholarship on the Nart Sagas of the Caucasus—that particularly focus on the figure of Sosruquo—it remedies certain lapses and misrepresentations present in the literature. Furthermore, in its analysis of “Sosruquo and the Inquisitive Ayniwzh” (Colarusso), the study utilizes a Jungian framework to interpret the complex mythological figure of Sosruquo, as to an archetypal dimension of Sosruquo is wanting in previous scholarship. As the study argues Sosruquo presents a unique blend of the divine child, the hero, and the trickster archetypes, it emphasizes the sui generis position of this character in comparative mythology through a close reading of the aforementioned tale—and emphasizing the tension between Sosruquo the figure of Mercurius / Hermes, the latter whom Jung explores in his Alchemical Studies. As the study argues Sosruquo, and therefore on a larger scale, the Nart Sagas cannot be reduced to variations of other mythological corpi, it also establishes Sosruquo as a distinctive figure that breaks through the mold of traditional Jungian dichotomies. The significance of the study lies in the fact that it goes against the grain of the orthodox readings of Caucasus mythology—and yet it does not entrap itself in a contrarianism simply for its own sake. Rather the study intimates a paradigm shift in reading the mythopoeia of the Caucasus within the context of oral literature, a paradigm shift that does not rest on parallelisms and psychologisms.

This article provides an interdisciplinary analysis of the textual and subtextual content of Astrid Lindgren's Three Stories about the Kid and Karlsson through the prism of Jungian psychoanalysis, sociology of gender, and linguacultural studies. The purpose of the study is to identify and describe archetypal patterns representing the collective unconscious within the framework of Western European culture of the mid-20th century, and to analyze the gender dynamics manifested in the interaction of the characters. The research methodology includes qualitative content analysis of the text, conceptual analysis of the narrative, and a quantitative survey (N=147) to verify the theoretical constructs. The study established that the image of Karlsson is polymorphic and represents a synthesis of the archetypes of the Trickster, the Self, and the Divine Child, while the Kid acts as an Ego figure undergoing initiation. Gender analysis revealed a deconstruction of traditional patriarchal models: Karlsson's masculinity is performative and compensatory, and the figures of the mother (Fru Svantesson) and the housekeeper (Miss Bock) undergo a complex transformation, reflecting socio-cultural changes in the perception of femininity. Based on the survey data, models of the perception of characters by recipients of different age groups were constructed. The results indicate the high relevance of Lindgren's works for modern studies of collective unconscious structures. In the context of Russian psychology, a connection is made with the theory of contact interaction by L.B. Filonov.

Abstract A hexameter text of ‘Dionysiac’ subject, recently discovered in a late-antique palimpsest in the Monastery of St Catherine on Mt Sinai, and arguably the first fragment of direct transmission of the famous Orphic Rhapsodies, offers a very remarkable story. Aphrodite raises a divine child on Mt Nysa; the child disappears during an absence of the goddess, who looks for him through the whole universe. She eventually finds him in the Underworld, where he is in the charge of Persephone, who relates an oracle about him and his offspring. Aphrodite and the child remain in the Underworld until he grows to puberty, and they beget Hermes Chthonios. Many features of this tale find parallels in various versions of the story of Adonis. The child of the new poem, though, is identified as Dionysus. In this article, making use also of previously neglected Neoplatonic sources, I show that the identification between Dionysus and Adonis was an important feature of the last chronological stage of the Theogony narrated in the Orphic Rhapsodies, where Adonis was one of the ‘images’ of Dionysus, which played a key part in the creation of the mortal world.

In this paper, the archetype of the Child is considered as a psychological presence that fosters creativity and relationality for individuals and groups. The capacity for integrating the shadow aspect of human nature is a crucial psychological solution for reducing harmful biases and projections that negatively impact the subtle and emergent potential of the archetypal presence of the Child, along with the experience of actual children. A working hypothesis is that attentive listening to the voice of the divine child within each person supports processes of personal growth and spiritual transformation, in so doing mending the woundings of colonization and traumas inflicted by families and cultural systems. A Jungian perspective reveals a wound: the forgetting, through abuse or neglect, of the human relationship with the divine child archetype. The problem, from a Jungian perspective, becomes perilous, psychologically speaking: A person cut off from the child has no access to the bridge back to the Self, which cannot be discovered without the animating presence of the divine child. With the re-membering of the archetypal child in mind, the paper places emphasis on engaging with transpersonal forces that serve what Jung believed to be the religious function of the psyche. Jungian practitioners in community-based endeavors strive through arts-based practices to facilitate the integration of shadow aspects, as well as methods that seek to decolonize minoritized and marginalized frameworks and promote multiple ways of knowing.

In this paper the author explores the sandplay scenes and dreams of a 9-year-old boy whose mother died 3 months prior to beginning therapy. This case will serve to illustrate the activation of the archetypal image of the orphan clinically and symbolically. The article explores this image as a meeting point for the archetype of the abandoned child and that of the divine child. The author discusses how, for this child patient, the temenos of the sand tray—as well as the co-transference—facilitated an inner alchemical transformation where unbearable pain led to growth and development. The 9-year-old child's process involved a deep process of mourning the loss of his mother. Eventually the child was able to maintain an inner soulful connection to the mother and to celebrate her life.

C.G. Jung postulates the child motif as the central symbol of the unfolding self towards wholeness. From the 'abandoned child' and the 'invincibility of the child', Jung derives the 'divine child' as hero. It is about the victory of consciousness over the unconscious, about the 'overcoming of the darkness monster'. But in this ego-psychological approach, there is no 'evil', no destructive child. The author is surprised that there is no concept of destructiveness per se, in the Kantian sense, in either psychoanalysis or analytical psychology. In Jung, 'evil' exists as a shadow dynamic that needs to be integrated. This paper is about destructiveness that cannot be integrated. The author's hypothesis is that some patients have the unconscious belief that they are a discarded child and were born as a 'bad' destructive child or have acquired this unconscious belief in the course of their development. Both possibilities are explored with regard to their treatability using clinical vignettes from the therapy of a child, an adolescent and an adult patient. With regard to collective destructiveness, an attempt is also made to highlight some characteristic beliefs of increasingly radicalized political and social groups.

Learning outcomes Need for preventive health care: To comprehend the contribution of preventive health care in improving the health quotient. Sri Sathya Sai Sanjeevani Hospital (SSSSH) and its initiative is an apt example of the wonder which preventive care can bring in the context of rural health. Community participation: The case can be instrumental in showing the pathway to encourage community involvement in mainstream health by promoting the holistic model of SSSSH that understands mothers and children's health profile and needs, especially in the unreached rural segments of an emerging economy like India. Importance of healthy childhood: World Health Organization (WHO) promotes the school health programme to prevent health risks among children by inculcating healthy behaviours during childhood. The successful SSSSH model proves that it is implementable by integrating comprehensive health education modules in the existing institutions for medical care. Case overview/synopsis The challenge of a healthy childhood is inadequate availability and accessibility of quality care. Non-awareness of the parents is also a significant reason for the children who miss the benefit of a happy childhood. While much is planned by the Government and some part of it being executed, this case highlights the effectiveness of the maternal and child health programme executed by the Sri Sathya Sai Sanjeevani Hospital (SSSSH). This initiative fulfills the dire need of ensuring the preventive healthcare component leading to safe motherhood and safe birth of healthy children. Further, the case is also the culmination of pin-pointed innovative awareness activities such as school health screening and the Divine Mother and Child Health Program (DMCHP). It opens up the discussion on the current model of health care followed by SSSSH, Raipur, and its impact in the local areas to decide on its expansion across the country for nationwide implementation. Complexity academic level Bachelors in Business Administration, MBA, Executive MBA, Post Graduate Diploma in Healthcare Management Supplementary materials Teaching notes are available for educators only. Subject code CSS 2: Built Environment.

In interwar and post-war societies, men were required to show endurance, courage, and emotional stability, but their traumas, caused by the experience of war and the economic, political, and social realities of the post-war period, are just started to be analysed. Algirdas Jeronimas Landsbergis (1924–2004), a playwright, prose writer, editor, literary and theatre critic of the Lithuanian diaspora, conveys these themes in his work. The images of masculinity revealed in the texts help clarify the general experience of the society hidden in the works and understand what kind of masculinity prevailed in society after the world wars changed the lives of women and men. Using K. G. Jung’s theory of analytical psychology, the article analyses A. Landsbergis’ short stories, which literature researchers less studied. Texts are explored as reflections and shapers of society, and in the case of masculinity, it is discussed what is meant by the archetypes of masculinity recorded in the literature. Based on the work of R. L. Moore and D. Gillette and J. C. Campbell, the archetypes of the divine child, the child prodigy, the Oedipus child and the hero and mature masculinity – the king, warrior, magician and lover are distinguished.

Objetivo: Describir y comprender el cuidado espiritual que se brinda a las madres de neonatos críticos hospitalizados en un hospital público de Chiclayo, Perú. Material y métodos: Investigación cualitativa exploratoria descriptiva; la muestra fue no probabilística y el tamaño se determinó por la técnica de saturación y redundancia, siendo los sujetos de estudio 12 madres que tienen a sus hijos hospitalizados en la Unidad de Cuidados Intensivos Neonatales, y 12 enfermeras, esto permitió triangular la información; además los datos se recolectaron a través de la entrevista semiestructurada a profundidad, luego fueron procesados de manera manual mediante el análisis de contenido. Resultados: a) Reconocimiento de las creencias religiosas, b) La oración como el principal recurso espiritual, c) Facilidades para prácticas devotas. Conclusión: En el ambiente de neonatología, las madres tienen un lactario que está decorado con símbolos religiosos como el Divino Niño y la Virgen María. Mientras tanto, en la unidad de cuidados críticos neonatales, las enfermeras facilitan el ingreso de diferentes líderes religiosos. Algunas madres dejan en las incubadoras estampitas, rosarios u otro símbolo religioso de acuerdo a su cultura. Independientemente de la religión, la oración es el recurso espiritual más practicado en este contexto, pues las enfermeras rezan al iniciar el turno de trabajo o lo hacen luego con las madres, quienes oran junto a sus niños y en grupo. En el estudio, la mayoría profesa la religión católica, pero encontraron como limitante al escaso tiempo que tienen para dar mayor énfasis al cuidado espiritual.

The article examines the place of archetypal images of a child and a cultural hero in the ideological and imaginative system of theatre of the absurd of Edward Franklin Albee and Sławomir Mrożek. It is stated that in Albee’s dramas ("The Sandpbox", "The American Dream", "Who's Afraid of Virginia Woolf", "A Delicate Balance") and Mrożek’s dramas ("Tango", "A Happy Event", "Racket-Baby") the archetypal images of a divine and demonic ("unruly") child, outlined in Carl Gustav Jung's psychoanalytic philosophy, enter into ambivalent relations. The thanatological motifs which accompany this archetypal duality testify to the distorted image of the future in the consciousness of twentieth-century human, so that the image of a child in the drama of the absurd becomes a reflection of the general process of dehumanisation in modern society as well as in the family. The archetype of the cultural hero, according to the world mythological tradition, embodies the ideas of individuation and transformation of a child growing into adulthood. However, through the presentation of grotesque and parodic images of children and young men in the work of playwrights, the understanding of the child archetype as a potential cultural hero does not include the idea of civilisational progress as the "futureness" of the world, but rather reflects the eschatological scenario of the world history. The problem of family relations, which captures the generational conflict in its carnivalised version (the inverted relations between the "older" and the "younger"), is an indicator of the social absurdity represented in the plays. The comparative analysis of the plays in the light of the ambivalent archetype of "divine child" – "unruly child" contributes to the identification of national and socio-cultural specificity of the conflict of "fathers and sons". It is concluded that the collective experience of the generation to which Albee and Mrożek belonged to determines the pessimistic vision of the future by both playwrights.

The Divine Child was introduced by Carl Gustav Jung as an archetype closely linked to the process of individuation. Beyond the realm of analytical psychology, this peculiar child figure has been observed in myths and folklore and eventually evolved into a literary archetype known alternatively as das fremde Kind (the strange/alien child). Numerous child figures have since been regarded as representations of this archetype, with the titular character of Michael Ende’s novel Momo (1973) being one of them. While her initial appearance is evocative of the Divine Child, over the course of the story Momo has to accept her fate as the chosen one in a battle against a mysterious foe, ultimately finding herself in the role of the hero of the story. This paper examines the traits of both the archetype of the Divine Child, as well as that of the Hero – including a variation specific to child characters – with the goal of reconsidering if Momo is truly exemplary of the archetype of the Divine Child. This is done with particular regard to Christopher Vogler’s observation that literary archetypes are character functions, rather than fixed types, and as such this paper will discuss how Ende’s protagonist is ultimately an example of this fluidity of functions.

Although I majored in American Literature, rather than English, at Middlebury College and took numerous—probably ten—American literature courses, I never had to read The Scarlet Letter. In the nineteenth-century American novel course I took, we read The Marble Faun. In graduate school, I didn't have to read The Scarlet Letter either, even though I took two seminars that included Hawthorne. We read The Marble Faun in a seminar on American writers abroad (and I was fortunate to publish the paper I wrote—my first publication—on The Marble Faun and Henry James's The American). In a seminar on Hawthorne and Melville, we read The Blithedale Romance, probably because it paired nicely with Pierre. A scarlet letter A for Absence in my college and graduate school experience. Perhaps that delayed gratification ultimately resulted in The Scarlet Letter being the literary work about which I have written most often.My early career—virtually the first ten years of it—was also marked by some absences, especially in view of what today's graduate students and tenure-track professors experience—and have on their résumés. When I was in graduate school, I understood that attending professional conferences (except MLA the year you were on the job market) wasn't important. Graduate students didn't give papers, did they? Only faculty members—and probably advanced ones at that—gave talks. At least that's what I understood. Now, I realize that the profession simply had not yet caught up with the downturn in the job market and so didn't see the need or advantage of grad students' having conference papers on their résumés. Unheard of today: During the first ten years of my tenure-track and then tenured career, I gave a total of three conference papers. The first was at an Indiana Folklore Society meeting. The second (on The Virginian and Main Street) was at a Western Literature Association meeting. Neither was even remotely connected to Hawthorne.It was the third paper that marked a turning point in my career. But first a little background. In 1986, I happened to see an ad for the Nathaniel Hawthorne Society's summer meeting at Bowdoin College. I saw the ad well after the deadline for submitting a paper, but I wouldn't have had anything to propose even though, by that point, I had published two articles on Hawthorne—the first on The Marble Faun, the second on The Scarlet Letter (“The Scarlet Letter and the Myth of the Divine Child”). Somewhere along the way, I had managed to read The Scarlet Letter on my own! At any rate, joining the Hawthorne Society and traveling to Bowdoin for a meeting of this august body sounded like just the thing. So, I went, having little idea what the experience would be like and knowing, I soon came to realize, absolutely no one among the many attendees. To say that I was a little intimidated is to put my feeling mildly. I was an imposter—staring in some wonder at people whose contributions to Hawthorne scholarship I knew—Woodson, Gollin, Newberry, James Cox, who gave the keynote address, not to mention all of the other people who were giving papers. These were the insiders—the experts—whom, I suddenly realized, I wanted to be like.Almost all of us stayed in a Bowdoin dorm for that conference, and I was happy to escape to my room after I checked in. There was a dinner, as I recall, and I thought I should change for that, so I walked into the bathroom not far from my single room to wash up a bit. I hadn't been in there long when the door on the opposite side of this relatively large room opened, and in walked two women. This was, apparently, either a co-ed bathroom, or I had made a terrible blunder. Now, I was not naked—I swear I wasn't—and I'm sure the ladies were too polite to notice anyway, because for the rest of the conference I was known as “the young man with the moustache.” At least that's what Rita Gollin and Lea Newman called me when next we saw each other at dinner and for the rest of the conference—and even afterwards. Getting “caught” partially clothed in that bathroom turned out to be very important to my subsequent career, although I'm certainly not recommending this as a strategy for younger scholars reading this essay. And I can't help noting, especially in view of the interest I developed in Henry James, that calling me “the young man with the moustache” was an allusion (?) lost on me at the time. In The Portrait of a Lady, when Madame Merle is interrogating Isabel Archer about her experiences, especially her romantic experiences, she asks her if she has had “a young man with a moustache going down on his knees to you.” Isabel pretends, as Madame Merle reads her, that she doesn't care about having any young man with a moustache, but Merle insists in her worldly way that “[w]e have all had the young man with the moustache. He is the inevitable young man; he doesn't count.” It's possible, I want to think, that at a Hawthorne conference these two nice scholarly ladies thought immediately of Henry James when they encountered this young man in a Bowdoin bathroom. But even if they did, they certainly didn't make me feel as if I didn't count. Just the contrary.It would help that evening that I had grown up in New England, because the Bowdoin summer meeting featured an old-fashioned lobster bake. I had been eating whole Maine lobsters for a long time, but not everyone attending the conference had been so fortunate. I might not have been the most experienced Hawthornian at the table, but I knew how to get every ounce of meat out of a boiled lobster. Several people at my table were grateful for the help.But truly, going forward, the generosity of Lea and Rita, as well as that of John Idol, Tom Woodson, David Kesterson, Fred Newberry, Dennis Berthold, Melissa Ponder, and other Hawthornians gave me a scholarly home that I just hadn't had before. That December at the MLA Convention I gave the third conference paper of my career—on Hawthorne's love letters, subsequently published in American Literature—at a Hawthorne Society session that included Nina Baym, whose work I had idolized. Nina became a good friend and ally, and I was proud many years later to dedicate the Norton Critical Edition of The Scarlet Letter and Other Writings to her “in token of my admiration for her career.” I also appreciated the irony of producing an edition of a novel that had not been part of my formal classroom education.Things can move fast in the Hawthorne Society. I published a book in 1988 that included three chapters on Hawthorne, and just two years after that this “young man with the moustache” found himself elected president of the society and organizing the 1992 summer meeting in Concord. (That meeting included a lobster bake!) In the “old days” it was understood that accepting the nomination for society president meant organizing the summer meeting that preceded one's term of office. Concord was my place of choice—the closest thing scholars of Hawthorne and others (Emerson, Thoreau, Fuller, Alcott) have to a literary mecca. I was lucky enough to stumble upon Concord Academy in the center of Concord. The academy turned out to be an excellent venue for the summer meeting, and I don't think Concord disappointed anyone. After I stepped down as president, I volunteered to serve as the society's treasurer and didn't miss a summer meeting for nearly three decades.The Hawthorne Society has been a scholarly home for me for more than thirty years. The friendship I experienced at that Bowdoin summer meeting marked a turning point in my career and has sustained me ever since. Oh, and I've managed to compensate for my lack of experience with The Scarlet Letter early in my career. By my count, I have managed to find seven different ways of looking at and writing about Hawthorne's novel.

Certain features of spatial images representation in the Gennadiy Aygi’s poetry which are often related to the time and images of childhood are highlighted. The natural topoi of the forest, field, etc., including the place of an individual plant, the child’s body as a place and the mortal places are analyzed. It is concluded that childhood images are able to set a positive interpretation vector of the natural space or create a semantic contrast in the context of anthropogenic mortal spaces. The plant topoi endowed with the traits of childishness and the child’s body topoi are considered from the position of the general cultural “divine child” archetype. At the same time, according to our opinion, plant images can be correlated with national and mythological images of the poet’s native culture, and hyperbolization of the child’s body, which is presented as a limitless, comprehensive space, is an individually poetic realization of the grotesque body’s image.

The divine child of this article is not a concrete person, but rather a part of one’s inner self, a part that is with us from birth, but often unknown to us until some later critical moment in life brings it into our awareness, often as an image in a vivid dream or fantasy. This figure can reveal, and bring with it, an amazing energy, and make felt desires never before known to us, which are now pressing for our awareness—and along with this awareness, a need to live an expanded, more conscious life.

The research is dedicated to the screen adaptations of Fyodor Dostoevskys The Idiot made in Russia in different cultural and historical periods. Films produced from 1910 to 2003 are analyzed in chronological order, with the aim of showing the transformation of the image of Prince Myshkin (Prince Christ), one of the key images of Russian culture1 within Russian national consciousness.
 The essay analyzes the following films:
 
 The Idiot (1910), directed by Pyotr Chardynin
 Idiot (Nastasya Filippovna) (1958), directed by Ivan Pyryev
 Idiot (1981), directed by Vladimir Tumaev
 Down House (2001), directed by Roman Kachanov
 Idiot (TV series, 2003), directed by Vladimir Bortko
 
 The essay reveals gradual trivialization of the image of Prince Myshkin. The first step down was from the divine child of Pyotr Chardynin to the angel of Ivan Pyriev. God placed man above angels, so Chardynin shows Myshkin as a pure child of the Garden of Eden, the highest among the analyzed screen images of the novels main character. The second step was made from Pyriev's angel to Vladimir Tumaev's fallen Adam. In Tumaevs 1981 adaptation, the image of Prince Myshkin is still characterized by evangelical parallels but they are absent in the characters created in the 2000s by Roman Kachanov and Vladimir Bortko. Ordinary people with varying degrees of mental disorders become substitutes for Prince Christ.
 
 1 Dostoevsky calls Prince Myshkin "Prince Christ" in drafts to the The Idiot. The writer accentuates the evangelical parallels of this image are

The article deals with the problem of metaphysics of childhood, which is considered in the context of the search for human identity, through the identification of its proportionality to the world. Childhood is considered not so much as a stage of growing up, but as an essential characteristic of man, integral to him throughout the existence of both ontogenesis and phylogenesis. Children feel organically in the "era of equipment", staying in the Universal House. Since Modern times, people live in the "era of homelessness." He destroys the House, considering himself an Adult, able to do without a House. Adequate Parent-Child relationships with the world are destroyed. Abandoning the Child, man did not become an Adult but faced infinity of loneliness and insignificance. Man overthrew the walls of the House, feeling a big, strong, and independent Adult. Facing the absurd immensity of helplessness, he suddenly woke up a Baby again. "Adulthood" (more precisely, "teenage revolt") was manifested only in the ability to destroy the old House; ignorance, immaturity was manifested as a lack of understanding of the need and inability to build a new Home. A person can found a new House (scientific picture of the world), but cannot live in it. The modern man is a lost Child on the ruins of a destroyed and unfinished House. The largest gap between the eternal childishness (its essence) and the illusion of its own super-adulthood (its quasi-existence) is amplified by the fact that the "historical pendulum", at present, "froze" on Childishness. The eternal (essential) and specific historical Childishness of man is opposed to the simulacrum his super-adulthood (which appears as a crisis of identification). The theme of "the return of the Prodigal Son", which is widely included in the world culture, appears to denote the way of resolving the identity crisis. An adequate the end of this path is expressed in the image of Madonna and Child. The centuries-old involvement of man in this image lies in the fact that he identifies himself with the eternal Divine Child in the native hands of the eternal Mother of God. These Divine Faces embody the metaphysical ideal of building a harmonious Child-Parent relationship between man and the world.

Robert Graves, who in his literary and artistic work combined historical legitimacy, mythology and poetic intuition, sought to create a religious concept which is capable of responding to the moral and spiritual expectations of the modern man, and this expectation found its ideal embodiment in his conceptual idea of the Great Goddess. Like other sensitive followers of the Great Goddess, Robert Graves once saw the awakening of the universal spirit. Many poets, such as Robert Graves, William Butler Yates, Aleister Crowley, Ezra Pound, presented themselves as apostles of the Great God, although they could not pass through the abyss of the phenomenal world, drowned in the waters of their own reflections and spirituality, and became instruments of the Great Goddess. In the Graves' concept, the supposed Great Goddess represents the Divine Child as the fruit of a ''mysterious marriage'' in unity with the other half of this child as the unity of opposites, and the new God, symbolized by the Black Goddess (black and white, expresses intelligence),it will create a new state of consciousness. The Black Goddess must assimilate opposites in the human psyche, in other words, a harmonious substitution will take place. Although Robert Graves came up with an important concept related to the new religion, new consciousness, new world order, he is not optimistic about the development of humanity and the transition to a new religion.

The article makes an attempt to clarify the specifics of the reinterpretation of the “Divine Child” archetype in the aspect of implementing the Sustainable Development Program adopted in September 2015 by the decision of the UN General Assembly. The main ways of overcoming the current crisis of education are identified through the formation of new mental invariants of the basic first elements of culture through clarifying the meanings of archetypes, the formation of new layers and the production of values. It is suggested that such reinterpretation is a significant step towards creating a balanced model of the global community, since the reorientation of the paradigm of public consciousness necessitates the reform of the education system. Actualization of the “Divine Child” archetype in the aspect of implementing the Sustainable Development Program demonstrates the modification of the cultural heritage of mankind in a global society. The child, however, is the archetypal foundation of the very first being. The transformation of the original archetype into the modern life flow is due to value orientations, mental structures, religious-spiritual concepts and socio-cultural requirements of the day. The authors emphasize that the semantic center of comprehension of the problem of childhood is the archetype “Divine Child”, which acts as a matrix of collective unconscious experience and is realized in reality. In the article it was found, in particular, that, regardless of the cultural orientations of the age, the semantic center of childhood is based on the understanding that the younger generation is carrying out a renewal of life and in the future will form a new world order. Therefore, it is necessary to transfer education from simply reproducing knowledge and skills to the competencies necessary for existence in a modern dynamic society.

Reviewed by: Defending Substitution: An Essay on Atonement in Paul by Simon Gathercole Ty Kieser Defending Substitution: An Essay on Atonement in Paul by Simon Gathercole (Grand Rapids, MI: Baker Academic, 2015), 128 pp. Simon Gathercole, senior lecturer in New Testament studies at the University of Cambridge, has previously written on the "new perspective" on Paul, the Christology of the Synoptic Gospels, and gnostic gospel writings. His expertise in soteriology, Christology, and biblical literature is brought together in Defending Substitution: An Essay on Atonement in Paul. Gathercole provides the reader with a brief (a mere 128 pages) biblical defense of the concept of "substitutionary atonement" from the Pauline corpus. In this book, Gathercole argues that Christ's death "for our sins in our place, instead of us, is a vital ingredient in the biblical … understanding of the atonement" (14). Christ ought to, therefore, be seen as a substitute for us and for our sins. He states that this does not exclude or supplant other concepts in atonement (i.e., representation or participation), but he believes that substitution can "coexist" along them (14). He underlines the importance of this central claim by stating that a right understanding of Christ's death as a substitution-ary act is integral to the "Christian's relationship with God and their communication of the gospel" (14). Gathercole begins the book with an introduction that helpfully defines and distinguishes his terms. He defines "substitutionary atonement" as "Christ's death in our place, instead of us." This means that, in his death, Christ "did something, underwent something, so that we did not and would never have to do so" (15). He carefully nuances this definition of substitution from related—and [End Page 1015] often conflated—concepts. In each case, Gathercole argues for and provides examples of "penalty," "representation," "propitiation," and "satisfaction" as concepts separate from substitution. In distinguishing "penalty" and "substitution," for example, he says non-penal substitution exists in the live scapegoat of Leviticus 16:21, which was sent into the wilderness as a substitute for the people (but not put to death). Herein, the sins of Israel are borne away in the goat, not punished. These distinctions, therefore, are not meant to present any one concept as superior to another, but to present the concept of substitution—as distinct from the above concepts—as a viable motif in our understanding of the atonement apart from the complexities of these other concepts. Gathercole also shows awareness of various theological, ethical, and philosophical objections to this doctrine. He introduces and briefly addresses the objections that substitution implies a legal fiction and that it advocates for "divine child abuse," as well as Kant's objection that guilt is too personal to be taken upon another. Yet, for Gathercole, the "most important" criticism of substitutionary atonement is actually that it is unbiblical (28). His response to this final and most important objection constitutes the substance of this book. In chapter 1, rather than immediately developing a positive account of substitution, Gathercole begins by explicating three of the most compelling explanations of non-substitutionary approaches to the atonement. He aims to show not that these are totally wrong, but that they are mistaken in denying substitution. The first approach (which he associates with Germany) is the Tübingen view propounded by Hartmut Gese and Otfried Hofius. On their account, atonement is undertaken by Christ as the representative of the people. Through Christ's identification with corrupted people, he opens up to them fellowship with God. Second, (associated with Britain) is Morna Hooker's "interchange in Christ": Christ does not swap places with his people, but rather "goes to the place where they are and takes them from there to salvation" (39). Finally, he surveys the model of "apocalyptic deliverance," which is "gaining currency … in North America" (42) through the theology of J. Louis Martyn. For Martyn, humanity's plight does not consist of sins that need forensic forgiveness, but of slavery that requires deliverance and liberation, a deliverance and liberation that Christ provides. While he gives at least three evaluative comments to each proposal, Gathercole notes that they all share in minimizing "sins" (individual transgressions of the divine...

Сопоставительное исследование архетипического концепта Божественный ребёнок в сказочной повести Л. Ф. Баума “The Wonderful Wizard of Oz” и её русскоязычных аналогах