By Paul L. Gavrilyuk
This ebook offers a huge reconsideration of the difficulty of divine pain and divine feelings within the early Church Fathers. Patristic writers are normally criticized for falling prey to Hellenistic philosophy and uncritically accepting the declare that God can't endure or suppose feelings. Gavrilyuk indicates that this view represents a misreading of facts. against this, he construes the advance of patristic concept as a chain of dialectical turning issues taken to protect the ambiguity of God's voluntary and salvific anguish within the Incarnation.
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Additional info for The Suffering of the Impassible God: The Dialectics of Patristic Thought (Oxford Early Christian Studies)
4: 37). The fact that God sometimes uses intermediaries accentuates divine transcendence without ruling out the possibility of direct divine intervention. Biblical authors also emphasize the difference between the living God of the Hebrews and lifeless idols. Yahweh is not subject to death, in contrast, for example, to the Western Semitic god of fertility' Tammuz, whose periodic suffering, death, and resurrection were commemorated in a ritual (Ezek. 8: 14). In addition, there is an imposing number of biblical passages that present conflicting views about divine (impassibility and (im)mutability.
6: 5—7; Exod. 32: 12-14; Deut. 32: 36; Judg. 2: 18; 1 Sam. 15: 11; Ps. 90: 13; 106: 45; 135: 14; Jer. 42: 10; Hos. 11: 8—9; Jonah 3: 9—10; 4: 2) and to be incapable of repenting (Num. 23: 19; 1 Sam 15: 29; Hos. 13:14); he is said to change his mind and to be unchangeable (Ps. 102: 26-7; Mai. 3: 6; Heb. 1: 11-12; Jas. 1: 17; Heb. 6: 17); he is said to walk in the garden of Eden (Gen. 3: 8) and to dwell in 'thick darkness' (Exod. 20: 21) and in 'unapproachable light' (1 Tim. 6: 16). 50 They are not tensions between the Greek and the Hebrew ways of thought.
27 Ibid. 2. 19. 26-7. 28 De beneficiis, 6. 23. 1. See the helpful discussion in Micka, Problem of Divine Anger, 7—8. 29 Cicero, De not. dear. 2. 70. 30 Cicero, De officiis, 3. 28. 102; cf. Lactanrius, De ira del, 2. 27. 1. 31 The Stoic proof of providence occupies a large segment of the second part of Cicero's De not. dear. 2. 73—153. Cf. Diogenes Laertius, Vitae, 7. 147: 'They say that the deity is immortal, rational, perfect or intelligent in happiness, free from all evil, non-anthropomorphic living being, taking providential care of the world and all that is in the world'.