By Joey Dodson, David Briones
Paul and Seneca in Dialogue assembles a global staff of students to match the philosophical and theological strands in Paul and Seneca's writings, putting them in discussion with each other. Arguably, no different first-century, non-Christian writer's suggestions resemble Paul's as heavily as Seneca's, and students have frequently came across price in evaluating Pauline thoughts with Seneca's writings. however, except the occasional article, extensive comparability, or cross-reference, an in-depth serious comparability of those writers has now not been tried for over fifty years - considering Sevenster's monograph of 1961. within the mild of the substantial quantity of study delivering new views on either Paul and Seneca because the early Sixties, this new comparability of the 2 writers is lengthy late.
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Extra resources for Paul and Seneca in Dialogue
The difference is: while Seneca seeks to be free from his cross, his opponents lounge upon their beams and insult those who do not. Paul, in comparison, responds to the accusation that he promotes living in sin by declaring that he has been crucified with Christ. Rather than supporting sin, he and his church have nailed their sinful passions to the cross. Over against the agitators who promote circumcision while criticizing those crucified with Christ, Paul proclaims the new creation that has been inaugurated by the crucifixion of the old world.
Seneca was no longer the only Stoic writer available:38 Epictetus was first published in Venice in 1535 (the briefer Enchiridion had already been printed), Marcus Aurelius in 1558 in Zurich, and some readers preferred them. Even without the Seneca-Paul letters, and despite Erasmus’s insistence on the differences between Seneca’s philosophy and Christianity, the question of the relationship of Seneca – and Epictetus and Marcus – to Christianity remained very much a live one. 40 Paul generally remained on the margins in the sixteenth to eighteenth centuries, but occasionally put in an appearance.
See also Aldo Setaioli, “Seneca and the Ancient World,” in Bartsch and Schiesaro, Cambridge Companion, 255-65. 11 Tertullian labelled him saepe noster, “often one of us,” probably meaning that his ideas often coincided with Christian thinking. Lactantius too praised him, and said: “He could have been a true worshipper of God if anyone had shown him the way, and he would assuredly have spurned Zeno and his teacher Sotion if he had found a guide to true wisdom” (Inst. 14). Lactantius wrote that in 324.
Paul and Seneca in Dialogue by Joey Dodson, David Briones