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God, Soul, Matter
God, Soul, Matter
Exegesis of the Human Heart
Author:
In Exegesis of the Human Heart Andrew J. Summerson explores how Maximus the Confessor uses biblical interpretation to develop an account of human passibility, from fallen human passions to perfected human emotions among the divinized.
This book features Maximus’s role as a creative interpreter of tradition. Maximus inherits Christian thinking on emotion, which revises Stoic and Platonic thought according to biblical categories. Through a close reading of Quaestiones ad Thalassium and a wide selection of Maximus’s works, Andrew J. Summerson shows that Maximus understands human emotion in an exegetical milieu and that Maximus places human emotion at the heart of his soteriology. Christ redeems passibility so the divinized can enjoy perfected emotional activity in the ever-moving repose of eternal life.
This book features Maximus’s role as a creative interpreter of tradition. Maximus inherits Christian thinking on emotion, which revises Stoic and Platonic thought according to biblical categories. Through a close reading of Quaestiones ad Thalassium and a wide selection of Maximus’s works, Andrew J. Summerson shows that Maximus understands human emotion in an exegetical milieu and that Maximus places human emotion at the heart of his soteriology. Christ redeems passibility so the divinized can enjoy perfected emotional activity in the ever-moving repose of eternal life.
Exegesis of the Human Heart
Author:
In Exegesis of the Human Heart Andrew J. Summerson explores how Maximus the Confessor uses biblical interpretation to develop an account of human passibility, from fallen human passions to perfected human emotions among the divinized.
This book features Maximus’s role as a creative interpreter of tradition. Maximus inherits Christian thinking on emotion, which revises Stoic and Platonic thought according to biblical categories. Through a close reading of Quaestiones ad Thalassium and a wide selection of Maximus’s works, Andrew J. Summerson shows that Maximus understands human emotion in an exegetical milieu and that Maximus places human emotion at the heart of his soteriology. Christ redeems passibility so the divinized can enjoy perfected emotional activity in the ever-moving repose of eternal life.
This book features Maximus’s role as a creative interpreter of tradition. Maximus inherits Christian thinking on emotion, which revises Stoic and Platonic thought according to biblical categories. Through a close reading of Quaestiones ad Thalassium and a wide selection of Maximus’s works, Andrew J. Summerson shows that Maximus understands human emotion in an exegetical milieu and that Maximus places human emotion at the heart of his soteriology. Christ redeems passibility so the divinized can enjoy perfected emotional activity in the ever-moving repose of eternal life.
Paul and Seneca in Dialogue assembles an international group of scholars to compare the philosophical and theological strands in Paul and Seneca’s writings, placing them in dialogue with one another. Arguably, no other first-century, non-Christian writer’s thoughts resemble Paul’s as closely as Seneca’s, and scholars have often found value in comparing Pauline concepts with Seneca’s writings. Nevertheless, apart from the occasional article, broad comparison, or cross-reference, an in-depth critical comparison of these writers has not been attempted for over fifty years – since Sevenster’s monograph of 1961. In the light of the vast amount of research offering new perspectives on both Paul and Seneca since the early 1960s, this new comparison of the two writers is long overdue.
Paul and Seneca in Dialogue assembles an international group of scholars to compare the philosophical and theological strands in Paul and Seneca’s writings, placing them in dialogue with one another. Arguably, no other first-century, non-Christian writer’s thoughts resemble Paul’s as closely as Seneca’s, and scholars have often found value in comparing Pauline concepts with Seneca’s writings. Nevertheless, apart from the occasional article, broad comparison, or cross-reference, an in-depth critical comparison of these writers has not been attempted for over fifty years – since Sevenster’s monograph of 1961. In the light of the vast amount of research offering new perspectives on both Paul and Seneca since the early 1960s, this new comparison of the two writers is long overdue.