An Introduction Part 1: Philosophy Aristotle and Theophrastus on the Emotions, William W Fortenbaugh. The Problem of the Passions in Cynicism, David E Aune. The Passions in Neopythagorean Writings, Johan C Thom. 'Be Angry and Sin Not: Philodemus versus the Stoics on Natural Bites and Natural Emotions, David Armstrong. Early Roman Empire Stoics, Edgar M Krentz. Plutarch on Moral Progress, Richard A Wright. Part 2: Philosophy and Literature Passion and Progress in Ovid's Metamorphoses, S Georgia Nugent. The Lassions in Galen and the Novels of Chariton and Xenophon, Loveday C A Alexander. Part 3: Philosophy and Religion Philo of Alexandria on the Rational and Irrational Emotions, David Winston. Passions in the Pauline Epistles: The Current State of Research, David Charles Aune. The Logic of Action in Paul: How Does He Differ from the Moral Philosophers on Spiritual and Moral Progression and Regression?, Troels Engberg-Pedersen. Moral Progress and Divine Power in Seneca and Paul, James Ware. Moral Pathology: Passions, Progress and Protreptic in Clement of Alexandria, L Michael White. Bibliography. Index .

Passions and Moral Progress in Greco-Roman Thought

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A Wesley Bibliography

content symbolized in the image of Jesus “going before” his disciples “in the way” ( ). This leader-and-followers image occurs in relation to each passion prediction, as does the metaphor of the way: The theme of following Jesus is introduced in 8:34 in the call to follow after him. The notion that his disciples were following after him is implicit within 9:33, where Jesus asks his disciples what they had been discussing “on the way”: if he could not hear what they were talking about as a group, he had probably enacted this teaching by going ahead of them. And the image of Jesus going before his disciples becomes explicit in 10:32, where this gesture and the amazement and fear it provokes become the stimulus for an explanation of where he has been leading them (v. 33). The imagery of the way enters these teaching moments at 8:27; 9:33, 34; and 10:32. It is also mentioned before the encounter with the rich man (10:17) and is what Bartimaeus “followed him in” at the end of the central section (10:52). The leader-and-followers imagery of 10:32 thus dramatizes the message in 8:34: Jesus goes before his disciples as a model to be emulated, for the road to Jerusalem is the way to life through selfless suffering and death.

Mark’s Other Gospel: Rethinking Morton Smith’s Controversial Discovery

The study presents the views of some important representatives of the Jewish, patristic and contemporary exegesis of the tohu wabohu (Genesis 1, 2). The exegesis of the expression is important because it raises, in the context of the first two verses of Genesis, the question of the way in which God created the world: from nothing or from a pre-existing chaos. I found many translations and interpretations of tohu wabohu: chaos (Jeremiah’s understanding, Jer 4: 23-26), balance between the infinite creativity of God and the limited receptivity of the pure space (Kabbalistic view), invisible and unformed (LXX and the Greek Fathers), waste, void, desert, chaos, nothingness, formless, empty (most of the contemporary exegetes). The various interpretations of the concept were usually determined by the more general view of Genesis 1: the descriptive view; the chronological view, the gap theory, the framework view or the dynamic ontological view; the liturgical, poetic and spiritual view. I found Westermann’s and Brueggemann’s hermeneutical positions accurate, honest and convincing: we do not need to choose between creation from nothing and creation from a pre-existing chaos, because the Hebrew text is in fact richer if we ignore or overlook this conceptual limitation. Based on its apophatic vision, Orthodox theology can accept these hermeneutics, because the conceptual “antinomy” can be a way to overcome the limits of human reason. Ontologically speaking, the primordial nothingness or abyss could be understood as the infinite „kenosis” of the absolute and infinite Logos. This can be the ultimate antinomy, the last limit of thought, because when we affirm the infinite „kenosis” of the divine Logos, we must affirm the absolutely affirmative and „enstatic” character of God, who admits no negation and no change within Him. I also appreciated the interpretations which accepted the idea of a primordial chaos created by God, because these interpretations allow a dialogue between the biblical cosmology and the scientific cosmology; at the same time, they offer many possibilities for application in the spiritual life and for improving faith. Why did God create the world in this way? Because only in a world that has degrees of indeterminacy in its inner structure can a real freedom be possible for human beings.
Keywords: tohu wabohu, waste, void, formless, chaos, creation, indeterminacy

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Tohu wabohu in Genesis 1, 2. Kabbalistic, patristic and modern exegesis

According to Pauline theology we are "˜earthen vessels"™ (2 Cor. 4:7) till Christ is formed in us (Gal. 4:19). Into the most holy place of our being, in which the very presence of God dwells, He "˜enters within the veil"™ (Heb. 6:19) and "˜put in our hearts the light"™ (2 Cor. 4:6). So, being "˜clothed in Christ"™ (Gal. 3:27) we all are being "˜transformed into his image"™ which is the "˜form of God"™ a¼I½ I¼I?II†a?‡ I˜IµI?a?¦ (Phil. 2:6). To Saint Ephrem, "œThe First-born wrapped himself in a body / as a veil to hide His glory" (CNis XLIII,21, LumE 74). He juxtaposes the image of Moses being veiled with Jesus"™ veiling on Himself in the Incarnation. Face of Moses shone and he laid veil over his face, just as Lord, from the Womb, entered and put on the veil of the Body (Nativity 73). Also, the veil of the temple was intended by Moses to symbolize the veil of heaven, and both veils together prefigured the flesh of Christ, which enfolded and concealed his divinity. Firstly, we will focus on the analogy between Thabor"™s garments and bodies in the water of Baptism (De Epiphania 9, 12), both glory / Light garments of the Son, the "œFather Ray" (Heb. 1: 3; Sogyatha I 1-2). Secondly, we are interested in St. Ephrem"™s interpretation of Matthew 27:50-51 (The Crucifixion IV, 1-12, Comm. Diatess. XXI, 4-6). Here, he combines two Pauline texts (Heb. 6:19 and 2 Cor. 3: 14-18) showing that, in fact, the veil split gave back to the Lord the glory that Jews have rejected. The latters dressed him with veil altar (Azym. V, 6 "“ the purple, which was the inner veil of the temple; Katapetesma: a curtain) actually they clothed Him with His symbol of the divine glory presence. The Veil of Light is that who hides the apophatic "˜aesthetics"™ of God"™s Face. This is the way of concealing the divinity from velum scissum to the eucharistic bread. In this view the Body becomes the "˜Veil of flesh"™ (IoI±I„I±I€I­I„I±IƒI¼I±) in accordance with the clothing imagery. This study is about the Biblical, syrian and hesychast perichoretic interweaving of visible (created) and invisible (uncreated). First, the syntagm "œWithin the Veil" (IoI±I„I±I€I­I„I±IƒI¼I±) is related to the biblical and patristic understanding of salvation as a garment. Thus, the Syrian (nuhrA qaddA«Aia Ephrem"™s "œea¹£tal Aiuba¸¥a") is nothing less than the reception of Paul (veil of flesh, Heb 10:20) spirituality of divine light (I´IŒI¾I±). Dionysius speaks of his spiritual father, Hierotheos who is "œsuffering" the mystery of the Incarnation (I€I±I¸a½¼I½ I„a½° I¸Iµa?–I±I½, DN II, 9). So, holy man is "œtheophanic", becoming present to the Trinity (DN III, 1) and the hierarchy"™s members becomes "œspotless mirrors of the primordial light" (icons of the divine energies). Theurgic light and deiformity (I¸IµI?IµI¹I´Iµa?–) by union with the rays of the unapproachable light. "œSuddenly" (a¼I¾I±I¯I†I½I·I‚) vision of Christ in light represents the divine motion as God extended "œecs[aes]tetically" into immanence. Therefore, the theophany of light (a¼€I€IIŒIƒI¹I„I?I½ I•a?¶I‚) is Imparticipable participable (I„a½° a¼€I¼IµI¸I­IoI„I‰I‚ I¼IµI„IµI‡IŒI¼IµI½I±) and God ad extra. Accordingly, the veil (IoI±I„I±I€I­I„I±IƒI¼I±) theology is the hermeneutical key to reveal by concealing the divine presence, a real point of contact or somatic experience. In a word, God"™s self-revelation as concealing presence. Perichoresis of the visible and the invisible (interweaving of the created and the uncreated in biblical, syrian and hesychast clotihing metaphors) becomes possible within the body, understood as a "˜veil"™. The biblical theology of clothing, especially the Significance of Clothing Imagery in the Pauline and the Clothing Metaphors, as a Means of Theological Expression in Syriac Tradition are both engaged to understand the late hesychast theology of uncreated light, this vision of God being "œveiled unveiling" or hidden in his manifestation. The flesh becomes the veil of (IoI±I„I±I€I­I„I±IƒI¼I±) God"™s self-revelation (a concealing presence) and the "œshining face" of both the Desert Fathers, as well as the byzantine hesychasts, during prayer, is the witness of the realism of that communion, being the point of tangency of created (aesthetics) body and uncreated (apophatic) light.
Keywords: Veil (IoI±I„I±I€I­I„I±IƒI¼I±), Ephraem the Syrian, robe of glory, Divine Names, Dionysius the Areopagite, Pneumatic bodies, "œclothed with Christ", divine "˜Face"™, "˜Light"™ theophany, Gregory Palamas

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From "˜Veil"™ (ÎºÎ±Ï„Î±Ï€Î­Ï„Î±ÏƒÎ¼Î±) Theology to "˜Face"™ (Ï€ÏÏŒÏƒÏ‰Ï€Î¿Î½) Christology

Gnosis, Theophany, Theosis: Studies in Clement of Alexandria's Appropriation of His Background . By Arkadi Choufrine. Patristic Studies 5. New York: Peter Lang, 2002. x + 230 pp. $55.95 cloth.

He understood Luther to say that forgiven sinners are free to go on sinning. God condemns sin but offers no change in sinners’ affections. They cannot help what they do. God’s relationship to them is completely external and merely permissive, children constantly the object of God’s ire in the law and God’s prodigal forgiveness in the gospel. Is there anything more? In 1741, roughly in mid-career, Wesley got around to reading Luther’s Epistle to the Galatians. He recorded his response in his journal:

A Luther Wesley Could Appreciate? Toward Convergence on Sanctification

becomes more sophisticated. His treatment, for example, of the origins and problems of Christian baptism, though perhaps as brief as some of his discussions of pagan material, possesses both depth and insight (pp. 141^46). Coming into his own area of expertise, he eloquently and expertly traces the evolution of the catechumenate in Rome, Alexandria, North Africa, and Syria in the third century (pp. 163-187). Chapter 8, on the elaborate fourth-century conversion rituals of the Jerusalem church, and its companion, chapter 9, on Augustine's conversion experience in Milan, form a worthy conclusion to his discussion of Christianity. It is also in this discussion in the second half of the book that the \"ritual\" element of Finn's thesis is developed. In sum, it would have been much better had Finn written this book as an analysis, in terms of ritual, of the Christian concept and practice of conversion in the first four centuries. This is the heart of the book and where it is clearly at its best. Finn's faults lay precisely in his attempt to universalize this approach and, therefore, venture into areas outside of nis expertise. Theologians and liturgical scholars will appreciate the Christian material here. Historians and classicists will realize that the book falls short as a study of conversion throughout antiquity.

Alexandria in Late Antiquity: Topography and Social Conflict . By Christopher Haas. Baltimore: The Johns Hopkins University Press, 1997. xviii + 494 pp. $45.00 cloth.

William P. McDonald

Papers

Gnosis, Theophany, Theosis: Studies in Clement of Alexandria's Appropriation of His Background . By Arkadi Choufrine. Patristic Studies 5. New York: Peter Lang, 2002. x + 230 pp. $55.95 cloth.

A Luther Wesley Could Appreciate? Toward Convergence on Sanctification

Alexandria in Late Antiquity: Topography and Social Conflict . By Christopher Haas. Baltimore: The Johns Hopkins University Press, 1997. xviii + 494 pp. $45.00 cloth.