is on the exegete or hearer, not the object. It is a theology rather than a method of exegesis. F... more is on the exegete or hearer, not the object. It is a theology rather than a method of exegesis. Furthermore, Crawford situates exegesis within the broader Christian life in Cyril’s thought. Studies of Cyril’s eucharistic theology have recently been augmented by Daniel Keating’s work on Cyril’s baptismal theology as a second means of appropriating divine life, and Crawford adds the reading and preaching of Scripture. For Cyril, the Spirit and the Word remain present in councils and bishops’ preaching via the inheritance of the writings and office of the apostles. Therefore, Crawford sees the written and preached word as means of appropriating the Divine Word. Cyril even interprets references to food as metaphors for reception of Scripture, sometimes without mention of the Eucharist. Yet, Cyril does not use the same terminology of appropriation for Scripture as he does for the Eucharist and baptism. Thus, Crawford rather cautiously suggests that Scripture constitutes “two and a half” or “two means of participation with an asterisk” (179). These advances in the study of Cyril’s exegetical theology are useful, though they raise the new question of how Cyril thought believers might determine which archbishop was the true mystagogue. The paucity of comparison to Cyril’s Jewish and Hellenic counterparts may disappoint readers of this journal, but this contrast is not Crawford’s central concern. He claims that “Cyril’s practice draws the line between those inside and outside the church,” and exegesis “occupies a distinctly and necessarily ecclesiological location” (219). Crawford concludes that rigorous historians must understand not only Cyril’s classical context but also his theology, a task much aided by the breadth and coherence of this study. The indices of references to Cyril’s commentaries and Scripture are easily navigable, and Crawford offers an extensive bibliography of critical editions of all primary sources and modern translations of Cyril’s works. Alexander B. Miller, Fordham University
... The book is dedicated to the late Anne Pennington of Lady Margaret Hall, Oxford, a devoted fr... more ... The book is dedicated to the late Anne Pennington of Lady Margaret Hall, Oxford, a devoted friend of the Orthodox Church as ... Western Eucharist and Orthodox Liturgy considered to have a significance of their own, apart from the rite they have been elaborated to house. ...
'God, who reconciled us to hirnself through Christ ... has given us the "ministry of rec... more 'God, who reconciled us to hirnself through Christ ... has given us the "ministry of reconciliation" , (2 Corinthians 5.18). The Christian way is that of reconciliation of human beings with God, other people and themselves, whose goal is holiness, closely related to wholeness. This ministry is exercised through the Church's liturgy, through preaching and teaching, and through personal spiritual direction. The author, a priest of the Antiochian Orthodox Christian Archdiocese of North America, describes the latter from within the Eastern Christian tradition, and in the light of modem psychology. But he writes for Christians of all traditions, and makes a valuable contribution to the literature on the subject. The author first reviews the historical tradition of eldership, or spiritual fatherand motherhood, in the Eastern tradition, with a view to discerning what is of value in it for present and future spiritual direction. He then explores the latter's theological roots, emphasizing the spiritual director's need to be thoroughly grounded in theology, not least in Christian anthropology. The Eastern Christian tradition has a more positive evaluation of fallen human nature than the Western, and assurnes the ability of the human will to co-operate with God. Finally he explores the psychological issues involved in spiritual direction, insisting that the director must have sufficient psychological knowledge. It is here that the distinction between counselling and spiritual direction is made clear. The latter is not psychotherapy: its aim is to help people grow in, and live out, their relation with God. Essential to this process is the director's role in leading people to repentance: not just sorrow for past sin, but a real change of mind and heart, which makes reconciliation and wholeness possible. This is a necessity as much for the director as for the directee, as together they seek to discern and do the will of God. Both will be much helped by this book.
is on the exegete or hearer, not the object. It is a theology rather than a method of exegesis. F... more is on the exegete or hearer, not the object. It is a theology rather than a method of exegesis. Furthermore, Crawford situates exegesis within the broader Christian life in Cyril’s thought. Studies of Cyril’s eucharistic theology have recently been augmented by Daniel Keating’s work on Cyril’s baptismal theology as a second means of appropriating divine life, and Crawford adds the reading and preaching of Scripture. For Cyril, the Spirit and the Word remain present in councils and bishops’ preaching via the inheritance of the writings and office of the apostles. Therefore, Crawford sees the written and preached word as means of appropriating the Divine Word. Cyril even interprets references to food as metaphors for reception of Scripture, sometimes without mention of the Eucharist. Yet, Cyril does not use the same terminology of appropriation for Scripture as he does for the Eucharist and baptism. Thus, Crawford rather cautiously suggests that Scripture constitutes “two and a half” or “two means of participation with an asterisk” (179). These advances in the study of Cyril’s exegetical theology are useful, though they raise the new question of how Cyril thought believers might determine which archbishop was the true mystagogue. The paucity of comparison to Cyril’s Jewish and Hellenic counterparts may disappoint readers of this journal, but this contrast is not Crawford’s central concern. He claims that “Cyril’s practice draws the line between those inside and outside the church,” and exegesis “occupies a distinctly and necessarily ecclesiological location” (219). Crawford concludes that rigorous historians must understand not only Cyril’s classical context but also his theology, a task much aided by the breadth and coherence of this study. The indices of references to Cyril’s commentaries and Scripture are easily navigable, and Crawford offers an extensive bibliography of critical editions of all primary sources and modern translations of Cyril’s works. Alexander B. Miller, Fordham University
... The book is dedicated to the late Anne Pennington of Lady Margaret Hall, Oxford, a devoted fr... more ... The book is dedicated to the late Anne Pennington of Lady Margaret Hall, Oxford, a devoted friend of the Orthodox Church as ... Western Eucharist and Orthodox Liturgy considered to have a significance of their own, apart from the rite they have been elaborated to house. ...
'God, who reconciled us to hirnself through Christ ... has given us the "ministry of rec... more 'God, who reconciled us to hirnself through Christ ... has given us the "ministry of reconciliation" , (2 Corinthians 5.18). The Christian way is that of reconciliation of human beings with God, other people and themselves, whose goal is holiness, closely related to wholeness. This ministry is exercised through the Church's liturgy, through preaching and teaching, and through personal spiritual direction. The author, a priest of the Antiochian Orthodox Christian Archdiocese of North America, describes the latter from within the Eastern Christian tradition, and in the light of modem psychology. But he writes for Christians of all traditions, and makes a valuable contribution to the literature on the subject. The author first reviews the historical tradition of eldership, or spiritual fatherand motherhood, in the Eastern tradition, with a view to discerning what is of value in it for present and future spiritual direction. He then explores the latter's theological roots, emphasizing the spiritual director's need to be thoroughly grounded in theology, not least in Christian anthropology. The Eastern Christian tradition has a more positive evaluation of fallen human nature than the Western, and assurnes the ability of the human will to co-operate with God. Finally he explores the psychological issues involved in spiritual direction, insisting that the director must have sufficient psychological knowledge. It is here that the distinction between counselling and spiritual direction is made clear. The latter is not psychotherapy: its aim is to help people grow in, and live out, their relation with God. Essential to this process is the director's role in leading people to repentance: not just sorrow for past sin, but a real change of mind and heart, which makes reconciliation and wholeness possible. This is a necessity as much for the director as for the directee, as together they seek to discern and do the will of God. Both will be much helped by this book.
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