Andrew Louth - Syriac Christian Church

204 NOTES
2 Discussed above, chapter 4 of the Introduction.
3 See Jeauneau (1988), 10–11.
4 From St Gregory Nazianzen’s Sermon 21.2, in praise of St Athanasius
(PG 35.1084C).
5 This introduces a borrowing from Nemesius, On human nature 12
(Morani [1987], 68).
6 This again introduces a borrowing from Nemesius, On human nature 41
(Morani [1987], 117).
7 On these three kinds of motion of the soul, cf. Denys the Areopagite,
Divine Names IV.8–10 (704D–705C), who calls the three kinds of motion
circular, in a straight line, and spiral. See Gersh (1978), 253, n. 229.
8 ‘With reference to cause’: kat’ aitian. Proclus distinguishes between
predication kat’ aitian, kath’ hyparxin (by existence or possession), and
kata methexin (by participation): Elements of Theology 65 (Dodds [1963],
62; see his commentary, ibid. 235–6). The distinction is also found in
Denys the Areopagite: e.g., Ep. 9.2:1108D.
9 Here, as elsewhere, philanthrôpic,
10 Gnômê.
11 Maximus’ mind has moved from the cloud that led the people of Israel in
the wilderness to the crossing of the Red Sea dryshod (Exod. 14:15–29),
perhaps because the pillar of cloud is first mentioned in this passage
(see verse 19).
12 See Exod. 14:15–29.
13 See Exod. 19:16–20. Discussion of this passage has a long tradition: see
Philo, Life of Moses II.70–166, Gregory of Nyssa, Life of Moses II.152–
201, Denys the Areopagite, Mystical Theology I.3.
14 For this absolute use of ‘was’ (Greek: ên), see the n. 101, below.
15 Not included in Migne. Text taken from Sherwood (1955a), 41, who
prints it from a MS in the Vatican Library. For the scriptural text
discussed, see Exod. 12:34, 39.
16 See Joshua 3:14–17.
17 Called in English bibles ‘Joshua’. The LXX form ‘Jesus’ makes evident
the typological relationship between the Old Testament leader of Israel,
who succeeded Moses, and Christ, which Maximus develops in what
follows. The two forms of the name are simply the Hebrew and Greek
forms. In Greek Joshua is called ‘Jesus, son of Navê’ if there is danger of
unclarity.
18 Joshua 5:2–3.
19 Israel: the name taken to mean ‘one who sees God’, a common
interpretation: see Philo, On the Allegories of the Laws II.34, III.15, 172,
186, 212 and frequently elsewhere.
20 Joshua 6.
21 In English bibles, Achan, son of Carmi.
22 In English bibles, Hazor.
23 One of the Origenist errors condemned in the sixth century was that the
heavenly bodies had souls: Anathema 6 in Justinian’s Edict (Denzinger
and Schönmetzer [1976], 406). See Scott (1991).