Epstein Secrets

hn's identification of Jesus with the Platonic and Stoic idea of the pre-existent "Word." 5 A more intentional religious humanism can be found in Augustine's use of the neo-Platonic Plotinus, especially in the philosophical psychology of remembrance developed in his Confessions . 6 But the most dram

take laughter as our model, perhaps it means that language gives rise to responses that have a direct effect on our perceptual and motor systems. Sermons may terrify because they create worlds inside of the listener that seem real. We can see and hear torment and imagine the feelings of pain and su

nd partly by the natural agent; rather, it is wholly done by both." For prominent examples of such a view in the history of Christian thought, see Augustine, The Literal Meaning of Genesis, trans. John Hammond Taylor (New York: Newman Press, 1982), chapters 10-12, pp. 49-51; and Cyril of Alexandria, C

f clarity, I have slightly rearranged and modernized this quotation. It and all quotations from Edwards's sermon are taken from Jonathan Edwards, Sermons and Discourses, 1739- 1742, ed. Harry S. Stout and Nathan O. Hatch, with Kyle P. Farley, The Works of Jonathan Edwards 22 (New Haven: Yale Univers

of John’s identification of Jesus with the Platonic and Stoic idea of the pre-existent “Word.” A more intentional religious humanism can be found in Augustine’s use of the neo-Platonic Plotinus, especially in the philosophical psychology of remembrance developed in his Confessions.° But the most dramatic ex

we take laughter as our model, perhaps it means that language gives rise to responses that have a direct effect on our perceptual and motor systems. Sermons may terrify because they create worlds inside of the listener that seem real. We can see and hear torment and imagine the feelings of pain and suffer

nd partly by the natural agent; rather, it is wholly done by both.” * For prominent examples of such a view in the history of Christian thought, see Augustine, The Literal Meaning of Genesis, trans. John Hammond Taylor (New York: Newman Press, 1982), chapters 10-12, pp. 49-51; and Cyril of Alexandria, Comme

ts of clarity, I have slightly rearranged and modernized this quotation. It and all quotations from Edwards’s sermon are taken from Jonathan Edwards, Sermons and Discourses, 1739- 1742, ed. Harry S. Stout and Nathan O. Hatch, with Kyle P. Farley, The Works of Jonathan Edwards 22 (New Haven: Yale University