By Joey Dodson, David Briones
Paul and Seneca in Dialogue assembles a world staff of students to check 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 options resemble Paul's as heavily as Seneca's, and students have usually came upon price in evaluating Pauline options 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 - given that Sevenster's monograph of 1961. within the gentle of the sizeable volume of study providing new views on either Paul and Seneca because the early Sixties, this new comparability of the 2 writers is lengthy past due.
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Additional info for Paul and Seneca in Dialogue
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The dangers Seneca encountered were political. In his early years, at his father’s insistence, he tempered his devotion to an ascetic philosophical lifestyle, because it could be associated with suspect foreign religions (Ep. 22). 7 After the accession of Claudius in 41 he was exiled on Corsica, 5 On Seneca’s career and philosophy, see the fundamental study of Miriam T. Griffin, Seneca: a Philosopher in Politics (Oxford: Clarendon, 1976; 2d ed. 1996); there is a recent brief account by Thomas Habinek, “Imago suae vitae: Seneca’s Life and Career,” in Brill’s Companion to Seneca, Philosopher and Dramatist (ed.
34 The first to argue in print that the correspondence was spurious was Erasmus. In his 1515 edition of Seneca he merely asserted their 31 32 33 34 Laura Bocciolini Palagi, “Genesi e sviluppo della questione dei due Seneca nella tarda latinità,” Studi Italiani di Filogia Classica 50 (1978): 215-31; Epistolario apocrifo di Seneca e San Paolo (Florence: Nardini, 1985), 11-15. Guido Martellotti, “La questione dei due Seneca da Petrarca a Benvenuto,” Italia Medioevale e Umanistica 15 (1972): 150-169; Bocciolini Palagi, “Genesi,” 231.
Because one member’s joy depends on the joy of other members, a self- and other-oriented sympathy appears, the cause of which is the Spirit. This is certainly comparable to Seneca. But even though Paul and Seneca share commonality on several points, such as the unity of the body as foundational for social ethics and the need for members to contribute to the common good by placing the corporate good above one’s own advantage, they nevertheless part ways at significant points. Paul reverses the honor and status of members in the body, advocates for a dependence on God’s grace in weakness, and focuses on the new humanity created in Christ.