The author of this fundamentalist publication had obviously noticed the burgeoning interest in the dialogue between Christianity and Jung psychoanalysis. Publications which apply Jung insights to the understanding of Christian theology and spirituality are appearing in the literature of many different Christian communities, both Catholic and Protestant. Those who are aware of the increasing international interest in the spiritual significance of Jung’s psychology have noted a significant increase in the number of conferences devoted to this topic around the world. With Jungian ideas continuing to grow in influence on both the theory and practice of human spirituality, Christian and non-Christian, it is inevitable that those who are committed to a (premodern), tribal hermeneutics of culture and personality will feel increasingly threatened-and rightly so. If Jung is right, if human spiritual birthright is imprinted in the depths of each human soul-if the human race finds its unity in the depth of the psyche in the soul’s encounter with the human face of God within, then all who have tried to turn God into a commodity controlled by their religious corporations have a right to be fearful. Jung’s influence certainly fosters a greater impatience with religious narcissism-infantile grandiosity in religious garb. Clearly, if religious communities have a (prosocial) future, they must find ways to limit their contributions to human pseudospeciation and religious tribalism-and Jung’s psychology is a powerful impetus toward that end.