The essays here show the interface and relevance of psychology to theology (and vice versa), and they do so in a way that will be useful to upper-level undergraduate or graduate-level courses in religious studies. The collection is also useful for presenting classic essays as well as new essays appearing here for the first time.
Six theologians and eight psychologists from history square off, finding both differences and common ground in their thinking on the most basic human needs.
"Paula Frederiksen explores the ways that Augustine uses a literal interpretation of the Bible to understand the role of Israel, Jews, and Judaism in his theology of history. Thomas F. Martin uses Augustine's later works to demonstrate how Augustine reads Romans as he develops his "method of discovery," or hermeneutics. Eugene TeSelle examines the inner conflict that Augustine expresses in his sermons on Romans 7 and 8. Simon Gathercole analyzes the ways that Augustine reads natural law and restored nature in Romans as a result of his conversion. John K. Riches looks at the impact Augustine's readings have had on Pauline critical studies. Using Galatians and Romans, Peter J. Gorday explores the patristic debate about reading Romans. Daniel Patte offers Augustine as a model for the practice of "scriptural criticism" of the New Testament. Finally, Krister Stendhal provides a response to the essays."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved
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Argues that Augustine's Confessions, through its conceptualization of the inner self, constitutes as the earliest contribution to modern psychology, specifically to introspection and to more contemporary cognitive psychology. The argument is composed of six parts. First, the author opposes the modern notion of Platonic "psychology" in order to convey the difference between this Platonic "soul talk" and the advanced theories of Augustine. Second, Atwood offers a definition of psychology as a modern discipline and elaborates on the two specific realms of psychology pertaining to her argument: introspection and cognitive psychology. Third, the author gives an account of the fortunes of Augustine within the context of the history of psychology in order to document when his work was mentioned in psychological texts, when his work faded out from these texts and why, and finally when he was reintroduced to psychology and why his presence is significant. Fourth, Atwood presents a focused discussion of Philip Cary, Augustine's Invention of the Inner Self: The legacy of a Christian Platonist, in order to emphasize the innovative nature of Augustine's theory of inner self. Fifth, the author gives an overview of the Confessions, identifies passages in books I-IX and XI-XIII relevant to Book X, and gives a detailed analysis of Book X with a specific focus on the inner self, memory, and God. Finally, Atwood argues for the Confessions as a valuable and necessary component in any student's understanding not of the pre-history, but the living history of contemporary psychology.