Reviewed by:

• Divine Scripture and Human Emotion in Maximus the Confessor: Exegesis of the Human Heart by Andrew J. Summerson
• Kevin M. Clarke

Andrew J. Summerson meets Maximus on his own monastic and ascetical terms in his lucid monograph, Divine Scripture and Human Emotion in Maximus the Confessor: Exegesis of the Human Heart, treating exegesis and detachment in the Quaestiones ad Thalassium (hereafter, Qu. Thal.). Summerson offers the "first part of a larger project to read and interpret Maximus's principle works" (3). The brief book, which Summerson says owes much of its development to the guidance of his Augustinianum professor John Rist, is a significant contribution toward understanding Maximus's approach to exegesis and the ways in which his monastic context colors his approach to scripture. In many ways, the book is just as much about Maximus's approach to ἀπάθεια as it is to exegesis.

Concerning the structure of the book, the table of contents provides a useful map to navigate the material, and Summerson opens each chapter with a clearly worded abstract. The back matter features nineteen pages of bibliographic entries and a modest index. Summerson employs a consistent method throughout. The chapters feature vibrant conversations between Maximus and his philosophical influences and patristic sources. Divine Scripture and Human Emotion thus will also interest scholars of Clement, Origen, Gregory of Nyssa, and Evagrius.

After the Introduction, Summerson divides his book into five chapters. Chapter One situates Maximus as a monk, providing a rather different picture of Maximus from that of Phil Booth, whom Summerson rightly criticizes as misrepresenting Maximus as a protesting dissenter, a move which obscures Maximus's theological pedigree in Summerson's view (7–9). More importantly, this chapter nullifies the dichotomy between monastic life and exegesis. Summerson is careful not to cast Maximus's ascetic claims as predominantly Stoic; rather, Summerson shows that Maximus's doctrine of εὐπάθεια goes beyond what one finds in the Stoics and continues the departure begun in Clement and Origen.

Chapter Two makes the case for the "thematic unity" of the Qu. Thal., making connections between the ascetic life, the contemplation of creation, and exegesis in Maximus. This chapter showcases Summerson's rhetorical skill interacting with Maximus. There are many clever turns of phrase. Summerson identifies Christ the "snake-charmer" while also evincing an appreciation for Maximus's own self-deprecatory tropos, as Maximus portrays himself as slithering in the passions (47–52). The antivenom metaphor serves well to illustrate how the wise physician, Christ, cures the passions with their own poisons through his passion.

Chapter Three approaches the passion of fear, looking at fear in the fathers mentioned above, showing how in Maximus fear leads from its earthly penitential form to a form of eternal wonder. Maximus is eager to present fear in its positive light, as the fear of the Lord is a gift and Christ's own fear in the garden indicates that "fear has a place in Christ's perfected human nature" (77).

Chapter Four situates Maximus's understanding of grief with a view toward the same theological predecessors, and it explores a "godly grief" in Maximus [End Page 579] that has a view toward its eschatological horizon. Summerson walks through the challenges of distilling an account of grief among the fathers. He addresses the apparent tension between Macrina's and her brother's approaches to grief, which Gregory is at a loss to resolve (84–85), but in Evagrius, though one finds grief as a capital vice, there is more of a turn toward its good employment in repentance. For Maximus, grief follows closely upon pleasure as a consequence of the fall. Inasmuch as pleasure produces bodily grief, grief can lead to redemptive suffering and joy (95). Further, grief enables the Christian to enter into the suffering of others, which is a share in the divine life (101).

Chapter Five considers God's love for humanity in Christ and what Summerson calls "eschatological apatheia" in the elect. Here, Summerson zeroes in on the erotic exchange...

审阅者：

• 《忏悔者马克西姆斯：人类心灵的诠释》中的神圣经文和人类情感，安德鲁·J·萨默森 (Andrew J. Summerson)
• 凯文·M·克拉克

安德鲁·J·萨默森 (Andrew J. Summerson) 在其清晰的专着《忏悔者马克西姆斯：人类心灵的训诂》中以他自己的修道院和禁欲主义术语来认识马克西姆斯神圣经文和人类情感Qu. Thal< /span>.)。萨默森提供了“阅读和解释马克西姆斯主要作品的更大项目的第一部分” （3）。萨默森说，这本简短的书的发展很大程度上归功于他的奥古斯丁学院教授约翰·里斯特的指导，这本书对于理解马克西姆斯的释经方法以及他的修道院背景如何影响他的经文方法做出了重大贡献。在很多方面，这本书既讲述了马克西姆斯对ἀπάθεια的解释方法，也讲述了他的解释方法。 中的解释和分离（以下简称Quaestiones ad Thalassium，处理

关于本书的结构，目录提供了一个有用的地图来导航材料，萨默森以措辞清晰的摘要开始每一章。背面有十九页的书目条目和一个适度的索引。萨默森自始至终都采用了一致的方法。这些章节以马克西姆斯与其哲学影响和教父来源之间的生动对话为特色。 《圣经》与人类情感因此，克莱门特、奥利金、尼萨格列高利和伊瓦格里乌斯的学者也会感兴趣。

在引言之后，萨默森将他的书分为五章。第一章将马克西姆斯描述为一名僧侣，提供了与菲尔·布斯截然不同的马克西姆斯形象，萨默森正确地批评菲尔·布斯歪曲马克西姆斯为抗议的异见者，这一举动掩盖了马克西姆斯在萨默森的神学血统中的表现。视图（7-9）。更重要的是，本章消除了寺院生活与训诂之间的二分法。萨默森小心翼翼地避免将马克西姆斯的禁欲主义主张视为主要是斯多葛派。相反，萨默森表明，马克西姆斯的εὐπάθεια学说超越了斯多葛学派的学说，并延续了克莱门特和奥利金开始的背离。

第二章阐述了“主题统一”的理由。 曲。 Thal.，在马克西姆斯的禁欲生活、对创造的沉思和注释之间建立了联系。本章展示了萨默森与马克西姆斯互动的修辞技巧。有许多巧妙的措辞。萨默森将基督称为“耍蛇者”。同时也表达了对马克西姆斯自己的自嘲tropos的欣赏，因为马克西姆斯将自己描绘成在激情中滑行的人（47-52）。抗蛇毒血清的比喻很好地说明了明智的医生基督如何通过他的激情治愈激情本身的毒药。

第三章探讨了恐惧的激情，审视了上述父亲身上的恐惧，展示了马克西姆斯的恐惧如何从尘世的忏悔形式走向永恒的奇迹形式。马克西姆斯渴望以积极的方式呈现恐惧，因为对主的敬畏是一种礼物，而基督在花园里的恐惧表明“恐惧在基督完美的人性中占有一席之地”。 (77)。

第四章以同样的神学前辈的视角阐述了马克西姆斯对悲伤的理解，并探讨了一种“神圣的悲伤”。在马克西姆斯[End Page 579]中，它对末世地平线有一个看法。萨默森讲述了如何提炼出父亲们的悲伤故事所面临的挑战。他谈到了马克里娜和她兄弟对待悲伤的方式之间明显的紧张关系，格雷戈里无法解决这个问题（84-85），但在《埃瓦格里乌斯》中，尽管人们认为悲伤是一种致命的恶习，但更多的是在悔改中转向善业。对于马克西姆斯来说，堕落带来的快乐紧随悲伤而来。由于快乐会产生身体上的悲伤，因此悲伤可以带来救赎的痛苦和喜悦（95）。此外，悲伤使基督徒能够参与他人的痛苦，这是神圣生命的一部分（101）。

第五章探讨了上帝在基督里对人类的爱，以及萨默森所说的“末世冷漠”。在选民中。在这里，萨默森将注意力集中在色情交流上......