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• W1559091393 abstract "The Spintual Senses: Perceiving God in Western Christianity. Edited by Paul L. Gavrilyuk and Sarah Coakley. Cambridge: Cambridge University Press, 2012. xix + 316 pp. $99.00 (cloth).This exceptional collection of essays will be of interest to broad range of specialists, including systematic, historical, philosophical, and theologians, as well as church historians. Liturgists and liturgiologists will also find much to ponder here.As it is used in the collection, spiritual means the immediate, non-physical of God, which traditionally has been expressed by using the sensible (aesthetic) - indeed, even sensual - terms of the five senses (p. 2). Is there meaningful analogy to physical sight, touch, taste, hearing, or smell, an immediate intellectual intuition of God? No other general study of this subject in Western theology exists, and the volume's outstanding scholarship goes well beyond any previous inquiries, covering topics ranging from Origen to contemporary analytic philosophy.The collection originated with consultation formed by the editors in 2005. The result is an instructive, collaborative narrative of the development of the idea of the senses in Western theology. The editors are quick to underscore the diversity and even inconsistency of that story, recognizing its lack of precise terminology (p. 3) and suggesting that the more taxonomic analyses of previous treatments be replaced with more pragmatic idea of family resemblances and marriages of convenience (p. 18). Nonetheless, despite these protestations, the collection leaves the impression of linear development of the idea of the senses that followed two distinct paths.The first follows Origen's appropriation of the idea from the Neoplatonic tradition, which had much more fluid connection between the intellect and desire and tended to appeal to a special mode of for realities. The essays by Mark J. Mclnroy (Origen), Sarah Coakley (Gregory of Nyssa), Paul L. Gavrilyuk (Pseudo-Dionysius), Boyd Taylor Coolman (Alexander of Hales and Thomas Gallus), Gregory F. LaNave (Bonaventure), and Mark T. Mealey (John Wesley) agree in pointing to direct, cognitive perception of God, and most concur with Pseudo-Dionysius in pointing to dark, positive excess beyond the intellect where God and the soul touch.The second also begins with Origen but turns, with Augustine's interior self and Aristotle's inner senses, into analysis of self-consciousness. Though Franciscans (Alexander of Hales, Thomas Gallus, and Bonaventure) would develop this interior self in ways consistent with Origenism, the essays by Matthew R. Lootens (Augustine), Frederick D. Aquino (Maximus the Confessor), Richard Cross (Aquinas), Garth W. Green (Nicholas of Cusa), and William J. Wainwright (Puritans and Jonathan Edwards) show that the need met by the senses decreases in direct proportion to the subtlety of thinkers psychology and the importance that thinker ascribes to empirical, material reality. …" @default.
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• W1559091393 title "The Spiritual Senses: Perceiving God in Western Christianity" @default.
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