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The Corporeal Imagination: Signifying the Holy in Late Ancient Christianity (Divinations: Rereading Late Ancient Religion), by Patricia Co
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With few exceptions, the scholarship on religion in late antiquity has emphasized its tendencies toward transcendence, abstraction, and spirit at the expense of matter. In The Corporeal Imagination, Patricia Cox Miller argues instead that ancient Christianity took a material turn between the fourth and seventh centuries. During this period, Miller contends, there occurred a major shift in the ways in which the human being was oriented in relation to the divine, a shift that reconfigured the relationship between materiality and meaning in a positive direction.
The Corporeal Imagination is a groundbreaking investigation into the theological poetics of material substance in late ancient Christian texts. From hagiographies to literary descriptions of sacred paintings to treatises on relics and theurgy, Miller examines a wide variety of ancient texts to reveal how Christian writers increasingly described the matter of the world as invested with divine power. By appealing to the reader's sensory imagination, Christian texts endowed phenomena like relics, saints' bodies in hagiography, and saints' presence in icons with a visual and tactile presence. The book draws on a variety of contemporary theoretical models to elucidate the significance of all these materials in ancient religious life and imagination.
- Sales Rank: #846042 in Books
- Brand: Brand: University of Pennsylvania Press
- Published on: 2009-03-04
- Original language: English
- Number of items: 1
- Dimensions: 9.02" h x .75" w x 5.98" l, 1.20 pounds
- Binding: Hardcover
- 272 pages
- Used Book in Good Condition
Review
" [Cox Miller's] probings are meticulous, provocative, and incisive. To read this book is to have one's own viewing turned inside out."—Theological Studies
"The Corporeal Imagination is a thoughtful, sophisticated, and fascinating book. It is important and delightful reading, a skillful interpretation that makes vivid a central problematic on which Christian belief and practice depend, namely, the simultaneous establishment of the nonnegotiable difference of matter and the holy and the perennial urge to bring them as close together as possible, yet without collapsing one into the other."—Journal of Religion
"A highly original contribution to the history of Christianity as well as to the study of religion. Eloquent and learned, this book offers many new insights and models for reflection. The Corporeal Imagination will appeal to scholars of religion, theologians, historians of late antiquity, and historians of art."—J. Rebecca Lyman, Professor Emerita, Church Divinity School of the Pacific
About the Author
Patricia Cox Miller is W. Earl Ledden Professor of Religion, Emerita, at Syracuse University. She is author of Biography in Late Antiquity: A Quest for the Holy Man and Dreams in Late Antiquity: Studies in the Imagination of a Culture and editor (with Dale B. Martin) of The Cultural Turn in Late Ancient Studies: Gender, Asceticism, and Historiography.
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1 of 1 people found the following review helpful.
Left wanting on a good study
By John C. Marshell Jr.
"The Corporeal Imagination" is a study of the evolution of materiality in Christian spirituality. It incorporates both contemporary aesthetic theory and patristic theology in an analysis of a "material turn" in the late antique period toward the "sensible world" as a medium for disclosing the divine. Miller includes in her study poetry, hagiography, relics, iconography, mural painting, and the Christian's encounter with saintly bodies to illustrate the increased value Christians gave the corporeal world and its transforming affect on the soul. The anthropology of "spiritual senses" prominent in the Alexandrian school and the concomitant psychology of the imagination and emotions in providing a reifying mental theatre for inspiration and spiritual development are an important part of this book's analysis.
Miller also addresses the issues surrounding a spirituality that gives a value to material encounters. Much space is given in the book to the problems of idolatry and the steps late antique theologians took to avoid the over valuing of things and confusing the encounter with saint's relics and holy men as "other Christs." The subtleties of the incarnation and a theology that defines the relationship between Creator and creature figure prominently among late antique theologians. Miller includes the iconoclastic controversy, the theology of John of Damascus, and the symbol theory of Dionysius the Areopagite in her study. The theology of the somewhat lesser known theologian Paulinus of Nola also has a prominent place in her analysis.
While many of Miller's references are interesting and supportive of her thesis, she devotes much space to hagiography and homilies, statues and eulogiae (magical clay medallions). This gives her study a decidedly populist cast. Her concerns are to present a social or cultural review of the Christian encounter with art, either spoken (ekphrastic rhetoric), visual (visceral seeing), or haptic (healing touch). Given the lack of literacy during this era, art played an important role in the pedagogy of the masses and should find a place in this study. But this emphasis results in an annoying absence of important theologians whom could have added another dimension to the "material turn." I was surprised not to see any references to Ephrem the Syrian, a thinker who was a master at mixing poetry and theology, the subtle empiricism of John Philoponus, or any reference to Maximos the Confessor, who lived at the edge of her study's time frame. Miller's work is not prejudiced toward the anti-intellectual but incomplete. How did the material turn affect interiority and contemplative experience inclusive and exclusive of imagination? Miller's study does include the interior life of Christian spirituality, rather well presented in chapter one, but it is outward moving revealing divinity in presentation. Does the "material turn" have any influence on an "inward turn?" Neo-platonic ascent or the Augustinian contemplative dynamic do not find a continuing place in the study. Does the body of the contemplative become more significant as the movement toward God becomes a thing of the mind? The absence of this concern in her work left me wanting.
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