In this dissertation the author investigated the story of Exodus in the perspective of projective identification. The projective identification was first proposed by Melanie Klein in 1946 as a kind of defense mechanism of primitive mode. A 3~4 month-old baby uses this mechanism unconsciously to protect him/herself against fear of annihilation and persecution predominant in the paranoid-schizoid position. Since then the concept and uses of the projective identification has developed from one-person psychology as the intra-psychic fantasy to two-person psychology as the interpersonal relationship, and further to an important mechanism to provide intersubjective perspective in multi-dimensional aspects. The projective identification serves as a type of defense, a mode of communication, a type of primitive object-relatedness and a pass way for psychological change, which are generally divided into two such as intr-psychic defense mechanism and interpersonal communication. When the projector splits and gets rid of the unbearable parts of self into the recipient, if the recipient contains, embodies, metabolizes, transforms the unbearable projected into him/her to the bearable for re-internalization by the projector, then the projective identification can be a pass way for psychological change. The projective identification consists of simultaneous and interdependent processes of projection, induction, and re-internalization. Through these processes, the projector and recipient accept each other and eventually participate in the creative process of inter-subjectivity. In the induction process of projective identification, the recipient is pressured to think, feel, and behave in a manner congruent with the ejected feelings and the self or object representations embodied in the projective fantasy which are the specific, disowned aspects of the projector. In this process in the perspective of pastoral counselling, Christians are asked to be one with the projector very willingly and voluntarily by taking the shoes of the projector. They are the Christians who are called to participate in ``the beam of intense darkness`` which people project into each other as it reaches the peak of compassion on people that God is crucified.