Carla D. Sunberg, The Cappadocian Mothers: Deification Exemplified in the Writings of Basil, Gregory and Gregory (Pickwick Publications, 2017).
Every student of Christian theology, even if only a dilettante, has heard of the Cappadocian Fathers. But who were the Cappadocian Mothers? Thomas Noble
There has been a desperate need, for many a longing decade, to bring to the fore the immense contributions of the mothers and sisters of the classical Cappadocian theologians (certainly some of the most sophisticated and nuanced in the history of Christian contemplative theology). The sheer beauty and bounty of The Cappadocian Mothers is the way Carla Sunberg has woven together, in the finest of a tapestry, the insights and layered ways of thinking and living the faith journey and impact on their immediate and extended families (each who articulated a mature theology). The way Sunberg, rightly and legitimately so, connects the needful dots between theology and deification makes this primer of a book a must purchase and worthy of multiple meditative reads.
The Cappadocian Mothers has 9 compact chapters and the “Foreward” by T.A. Noble makes for a lovely pointer into the content of the book. Each of the chapters have much solid information packed into their few yet inviting chapters: 1) Introduction, 2) The Christianization of Deification, 3) Christocentric Development, 4) The Development of Monasticism and the Role of Virginity in the Cappadocian Understanding of Theosis, 5) The Fallen Virgin, 6) Married Women as the New Eve: Nonna and Gorgonia, 7) Macrina, The Perfect Virgin Bride, 8) Practical Implications for Life and Ministry: Macrina the Elder, Emmelia, and Theosebia and 10) The Mothers Exemplify Deification.
Each of these incisive and finely tuned chapters walks the inquisitive reader into the wisdom and contemplative way of the past (and its deification ending) and the role significant women (Nonna, Gorgonia, Macrina the Elder and Younger, Emmelia, and Theosebia) played in shaping, deepening and enriching the theological visions and conclusion of their siblings and children. There is, of course, something perennial about the Cappadocian Mothers-Fathers and the unique way they lived and thought through their faith pilgrimages. Needless to say, as substantive questions are being raised about the limitations of modern and postmodern approaches to our all too human journey, the fullness of the classical way is being brought to the fore once again. The post-reformation tendency has been either to caricature the classical past or ignore it--such approaches now seem thin and vapid, not worthy of serious consideration. This means there is a turn to the classical tradition of Christianity, and, in such a turn, we cannot miss the nuanced approach of the mothers and sisters of the Cappadocian contemplative theologians. In short, and sum, The Cappadocian Mothers reveals much that has been concealed by inadequate and superficial reads of Western and Christian history--do read and inwardly digest this bounty and beauty of a key in the ignition classic in the making of sorts--a fullness of the faith will definitely be birthed in the process.
Ron Dart
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