Andrew Louth - Syriac Christian Church
Andrew Louth - Syriac Christian Church Andrew Louth - Syriac Christian Church
MAXIMUS’ SPIRITUAL THEOLOGY 45 Phil. 2:7); to those able to follow Him as He climbs the high mountain of His Transfiguration He appears in the form of God (cf. Matt. 17:1–9), the form in which he existed before the world came to be (cf. John 17:5). It is therefore possible for the same Lord not to appear in the same way to all who stand before Him, but to appear to some in one way and to others in another way, according to the measure of each person’s faith. When the Word of God becomes manifest and radiant in us, and His face shines like the sun, then His clothes will also look white (cf. Matt. 17:2). That is to say, the words of the Gospels will then be clear and distinct, with nothing concealed. And Moses and Elijah—the more spiritual principles of the Law and the prophets—will also be present with Him. It is written that the Son of Man is coming ‘with His angels in the glory of the Father’ (Matt. 16:27). Similarly, in those found worthy, the Word of God is transfigured to the degree to which each has advanced in holiness, and He comes to them with His angels in the glory of the Father. For the more spiritual principles in the Law and the prophets— symbolized by Moses and Elijah when they appeared with the Lord at His transfiguration—manifest their glory according to the actual receptive capacity of those to whom it is revealed. He who to some degree has been initiated into the inner principle of the divine unity invariably discovers the inner principles of divine providence and judgment conjoined with it. That is why, like St Peter, he thinks it good that three tabernacles should be made within himself for those who have appeared to him (cf. Matt. 17:4). These tabernacles represent three stages of salvation, namely that of virtue, that of spiritual knowledge and that of theology. The first requires fortitude and self-restraint in the practice of the virtues: of this the type was Elijah. The second requires right discernment in natural contemplation: Moses disclosed this in his own person. The third requires the consummate perfection of wisdom: this was revealed by the Lord. They were called tabernacles, or temporary dwellings, because beyond them there are other still more excellent and splendid stages, through which those found worthy will pass in the age to be. (CT II.13–16) In Difficulty 10, Maximus expands this by a series of ‘contemplations’, developments of the significance of various events or themes that bear on the Transfiguration. The movement of his mind is not at all systematic, but rather lateral: moving across from one contemplation
46 INTRODUCTION to another and building up in a kind of spiral way the various pieces that are needed in place if we are to appreciate the significance of the Transfiguration. It is ascetic theology itself that provides the basic literary element—that of a series of contemplations or meditations— in which Maximus works out his dogmatic and philosophical theology.
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- Page 6 and 7: CONTENTS Preface vi Abbreviations v
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- Page 10: Introduction
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- Page 17 and 18: 8 INTRODUCTION state eternally from
- Page 19 and 20: 10 INTRODUCTION no division, no sep
- Page 21 and 22: 12 INTRODUCTION THE SEVENTH-CENTURY
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- Page 53: 44 INTRODUCTION necessity of asceti
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- Page 71 and 72: 62 INTRODUCTION Conversely the huma
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- Page 75 and 76: 66 INTRODUCTION to Maximian as to O
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- Page 79 and 80: 70 INTRODUCTION Difficulty 41 is bu
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MAXIMUS’ SPIRITUAL THEOLOGY 45<br />
Phil. 2:7); to those able to follow Him as He climbs the high<br />
mountain of His Transfiguration He appears in the form of God<br />
(cf. Matt. 17:1–9), the form in which he existed before the world<br />
came to be (cf. John 17:5). It is therefore possible for the same Lord<br />
not to appear in the same way to all who stand before Him, but<br />
to appear to some in one way and to others in another way,<br />
according to the measure of each person’s faith.<br />
When the Word of God becomes manifest and radiant in us,<br />
and His face shines like the sun, then His clothes will also look<br />
white (cf. Matt. 17:2). That is to say, the words of the Gospels<br />
will then be clear and distinct, with nothing concealed. And<br />
Moses and Elijah—the more spiritual principles of the Law and<br />
the prophets—will also be present with Him.<br />
It is written that the Son of Man is coming ‘with His angels in<br />
the glory of the Father’ (Matt. 16:27). Similarly, in those found<br />
worthy, the Word of God is transfigured to the degree to which<br />
each has advanced in holiness, and He comes to them with His<br />
angels in the glory of the Father. For the more spiritual<br />
principles in the Law and the prophets— symbolized by Moses<br />
and Elijah when they appeared with the Lord at His<br />
transfiguration—manifest their glory according to the actual<br />
receptive capacity of those to whom it is revealed.<br />
He who to some degree has been initiated into the inner<br />
principle of the divine unity invariably discovers the inner<br />
principles of divine providence and judgment conjoined with it.<br />
That is why, like St Peter, he thinks it good that three<br />
tabernacles should be made within himself for those who have<br />
appeared to him (cf. Matt. 17:4). These tabernacles represent<br />
three stages of salvation, namely that of virtue, that of spiritual<br />
knowledge and that of theology. The first requires fortitude and<br />
self-restraint in the practice of the virtues: of this the type was<br />
Elijah. The second requires right discernment in natural<br />
contemplation: Moses disclosed this in his own person. The third<br />
requires the consummate perfection of wisdom: this was revealed<br />
by the Lord. They were called tabernacles, or temporary<br />
dwellings, because beyond them there are other still more<br />
excellent and splendid stages, through which those found worthy<br />
will pass in the age to be.<br />
(CT II.13–16)<br />
In Difficulty 10, Maximus expands this by a series of ‘contemplations’,<br />
developments of the significance of various events or themes that bear<br />
on the Transfiguration. The movement of his mind is not at all<br />
systematic, but rather lateral: moving across from one contemplation
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